起信論疏筆削記 17.31

17.31

"Now, only..." below re-explains, in response to this, the meaning of speaking of it as an objective realm relying on the evolving consciousness. This has two meanings: First, in terms of the bodhisattva not yet having separated from the karmic consciousness, there is still the mark of seeing; when entering contemplation, although corresponding with non-conceptual wisdom and not distinguishing subject and object, upon exiting contemplation one corresponds with this consciousness. In terms of this consciousness, the earlier time of realization is spoken of as an objective realm. Second, in terms of subsequent wisdom, within the path of seeing through marks, reconsidering and cognizing the true, it produces an image and, resembling the time of correct realization, speaks of the true as an object. This is only a semblance of an object, not a real existence, yet it is also not separated from the manifestation of this evolving consciousness. Therefore, the commentary jointly indicates that within subsequent wisdom the karmic consciousness is not yet exhausted. However, when coming to explain the mark, it is only spoken of in terms of the karmic consciousness not being exhausted, hence it says "evolving and manifesting still remain," etc. "Because of subsequent..." below sets forth the second meaning. Someone may ask, "As stated above, that the karmic consciousness is not yet exhausted is understood; how is it conceptually differentiated within subsequent wisdom?" Therefore this explains it. The intention is to clarify that at the time of the fundamental, actual realization, there is only the One Mind of the true path of seeing, without the marks of conceptually differentiated subject and object. If in subsequent wisdom, the cognizing mind reflects back upon what was realized, because this cognizing subject exists, an image of tathatā is immediately before the mind as the cognized objective realm. Although the image is not real, it still resembles tathatā. Merely based on this meaning, it is said that within subsequent wisdom, relying on the evolving consciousness, it is called an objective realm. It is like a person drinking water: while actually drinking, they cannot speak of its coldness or warmth; only after drinking can they speak of it. When speaking, although they cannot grasp the essence of the water, the water spoken of still resembles the water that was drunk. "Yet in reality..." and so forth: tathatā is that which is realized, and wisdom is that which realizes; only when subject and object are non-dual is it called the dharmakāya. Because the dharmakāya originally possesses both principle and wisdom, and principle and wisdom are originally non-dual, this is abiding in the principle of vijñaptimātra, free from the marks of dual grasping.