起信論疏筆削記 1.5

1.5

'Great' refers to the essence, which has both general and particular aspects: In general, it takes the One Mind as its essence; the principal substance of the treatise does not exceed this, meaning that it is the object of faith, that which is understood by comprehension, that toward which practice is directed, that into which realization enters, that which is induced by the cause, and that which is manifested by the fruit. Therefore, the treatise initially indicates it as the essence of dharmas. The text says: 'The Mahāyāna has one dharma and two meanings. As for the dharma, it refers to the mind of sentient beings; this mind subsumes all mundane and supramundane dharmas, and based on this mind, the meaning of the Mahāyāna is revealed,' and so forth. This directly designates that dharma and names it 'great.' It means that it extends vertically to the utmost and pervades horizontally, unimpeded and perfectly fused, receiving its name from its very essence, not dependent on or contrasting with what is small. Hence the *Mahāparinirvāṇa-sūtra* says: 'It is not because of a small emptiness that it is called the great emptiness. The same is true of nirvāṇa: it is not because of a small mark that it is called the great nirvāṇa.' In particular, when discussed in terms of its meanings, there are three kinds: namely, essence, attributes, and function. That is, opening the aforementioned One Mind to constitute three meanings, which are none other than the three virtues of the great nirvāṇa. As the text below says: 'As for the meanings, there are three kinds: first, the greatness of essence, meaning that the tathatā of all dharmas is equal, neither increasing nor decreasing; second, the greatness of attributes, meaning that the tathāgatagarbha is fully endowed with the uncontaminated qualities of nature; third, the greatness of function, being able to produce all mundane and supramundane good causes and effects.' Therefore, the single character 'great' applies to all three.