起信論疏筆削記 14.38

14.38

In the first [part], on essence, the treatise states: "All" pervades both ordinary beings and sages. "Ordinary beings" refers to the six ordinary realms, namely all ordinary worldly beings. From "śrāvakas" downward refers to the four sage realms. This reveals that the equal tathatā, from ordinary beings to sages, whether great or small, whether cause or fruit, is of one essence without difference. It has never decreased in the delusion of ordinary beings, nor has it ever increased in the awakening of sages; the same holds for small and great, cause and fruit. Moreover, when defilement arises it does not increase, and when obstructions are exhausted it does not decrease. Furthermore, when function is concealed it does not decrease, and when virtue is manifested it does not increase. Now, this greatness of essence pervades both sentient and insentient, and therefore the sūtra states: "All worlds of cause and fruit down to fine dust motes take essence through the mind." Here it is spoken of provisionally with exclusive reference to sentient beings. The commentary states: "You means superior, indicating that the Buddhas are the most superior and ordinary beings the most inferior, with the intermediate stages mutually viewed pervading both superior and inferior." "The real essence," and so forth, means that the inherently virtuous direct cause is like great space: although thatched huts and lapis lazuli halls differ, how could the space within them be distinct? Therefore the Heart Sūtra states: "All dharmas have the mark of emptiness: they neither arise nor cease, are neither defiled nor pure, neither increase nor decrease." "The stage of ordinary beings," and so forth, clarifies that this dharma-essence is not to be understood as proceeding from non-existence to existence in the former stage of ordinary beings, nor as proceeding from existence to non-existence in the later stage of buddhahood. However, speaking comprehensively, in truth both the stage of ordinary beings and tathatā have no prior limit; it is not that ordinary beings have a prior limit while the real nature has no prior limit, and the same holds for the stage of buddhahood. Therefore the text below states: "Because the tathāgatagarbha has no prior limit, the mark of ignorance also has no beginning." And it also says: "Because the tathāgatagarbha has no posterior limit, the nirvāṇa realized by the Buddhas accords with it, and thus has no posterior limit." Yet the intent of the treatise here does not necessarily speak in terms of stages; it merely says that exhausting the past, it did not arise from having a prior limit; exhausting the future, it will also not be extinguished from having a posterior limit. "Limit" means time. Yet looking at the treatise's text, it strongly appears not to deny prior and posterior limits, but merely that the real essence does not arise or cease within prior and posterior limits. Consequently, the commentary has this explanation; those with wisdom examining it can understand its intent. The treatise states: "Constant and eternal": this is essentially one meaning. The separate assignment in the commentary is also merely provisional.