起信論疏筆削記 10.46

10.46

Second, individually explaining the two causes has two [parts]: first, the cause of manifesting dharmas; second [the cause of perfuming]. The first has two: first, directly distinguishing [it]. The Commentary says: "Outside the mind..." and so forth. Later in the treatise it says: "The triple realm is unreal and false, manifested solely by mind; apart from mind, there are no sense-sphere objects of the six sense-dusts." "Clarifying that the mind..." and so forth means that it awaits the perfuming of ignorance, and only then does it transform into all dharmas. If they emerged from themselves, then after ignorance is severed, dharmas would endlessly continue to emerge, so what benefit would there be in cultivation and severance? Thus we know that without awaiting ignorance, dharmas do not emerge. "Apart from the mind..." and so forth means that although it says they emerge only upon awaiting perfuming, this does not mean that there is a separate dharma that enters from the outside to serve as that which perfumes. Because this non-enlightenment that is identical with mind is that which perfumes, since that which perfumes is not outside the mind, how could what is manifested be apart from the real? Therefore it does not enter from outside. Furthermore, these dharmas are formed entirely of the mind; it does not mean that dharmas emerge from within the mind and manifest on the outside—this is not like a person coming out from inside a room being called "manifesting." Nor is it that there are separate dharmas that come from the outside and enter into this mind to manifest their reflections—this is not like a physical form facing a mirror and manifesting its image, because the mind has neither inside nor outside. These two sentences eliminate confusions, and the subsequent two sentences directly reveal [the truth], as clarified in the Commentary. Truly, because it is unlost and uncorrupted, permanently abiding in the One Mind, it is named "manifesting." "Although..." and so forth means that mind and objects are distinct, and defilement and purity are clearly apparent. "All dharmas are a collection of conditions..." and below: the dharma and the simile can be seen. Thus, nature arising [as marks] constitutes the marks, hence they are not lost; the marks are identical with the nature, hence they are not corrupted.