起信論疏筆削記 18.9

18.9

Treatise: Regarding “Its own essence clearly illuminates” and so forth: Second, concluding the name based on the meaning. Commentary: Regarding “All” and so forth: The literal gloss is intelligible. Regarding “Hence above” and so forth: Citing the cause to verify the fruition refers to the passage in the greatness of function. Previously, the causal mind manifested the fruition dharmas, while now the fruition mind manifests the causal dharmas; though cause and fruition differ, the essence of the mind is one. Hence the Jinpi says: “The environment and beings of Avīci entirely abide within the own-mind of the ultimate sage; the body and land of Vairocana do not exceed a single thought of the lowliest ordinary being.” Regarding “Truly because” and so forth: It explains the reason. Sentient beings and Buddhas have the same essence, being without dual characteristics, just like a father and son sharing a single mirror: when it reflects the son, the son is in the father's mirror and also in his own mirror; when it reflects the father, the father is in the son's mirror and also in his own mirror. The mirror is a single essence belonging to two people, each becoming their own mirror, mutually illuminating and mutually manifesting, without having a separate essence. This serves as a metaphor for the true mind: sentient beings and Buddhas each possess it, and though it is said that each possesses it, in principle they cannot be divided; the commentary's saying “without duality” has this meaning.