起信論疏筆削記 2.26

2.26

"The Hīnayāna" (Small Vehicle): because it conveys small faculties to a small fruit, like a goat-cart or a deer-cart, which can only pull light loads and cannot reach distant places, it is called "small." The phrase "only explains..." below explains its characteristics, directly distinguishing the principle it expresses. "Only" is like "solely" or "exclusively." As for "selflessness" (emptiness of the self): what this teaching clarifies is that all functioning depends on the power of causes and conditions with no master or controller within; hence it is the emptiness of the self. Even if it "slightly explains": the *Āgama-sūtras* say, "There is no this old age and death; there is no someone whose old age and death it is." Saying "there is no this old age and death" is precisely the meaning of the emptiness of dharmas. Although there is this statement, because it is not even one part in a hundred, it is called "slightly explained." It merely states it and does not explain it further; hence it is not distinct, because it is not the main intention of the teaching. Now, viewed in contrast with the clear and definitive meaning of the Mahāyāna, it is called "only [explaining selflessness]," just as a river with little water is also called waterless. The phrase "only relying on..." below indicates the fundamental basis relied upon. "The six consciousnesses" are the first six consciousnesses. The three schools of that teaching explain this differently: the Sautrāntikas hold that there are no distinct mental factors; the Sarvāstivādins hold that there are distinct mental factors; and according to Dharmatrāta (Gao Tian / Jue Tian), there is only one mental consciousness that operates according to the six sense organs, with no distinct six consciousnesses. As for "establishing through the three poisons": the afflictions of greed, anger, and delusion harm living beings most deeply and can damage the dharmakāya and the life of wisdom, hence receiving the designation of "poisons." If these three are taken as that which perfumes, and the present physical and mental states are what is perfumed, producing karma and receiving rebirth to transmigrate in the three realms, this is the root of defilement. If the three [wholesome roots] such as non-greed are taken as that which perfumes, and the present physical and mental states are what is perfumed, cutting off afflictions and escaping the three realms, this is the root of purity. Defilement and purity depend on the presence or absence of these three; beyond this, there is no other basis relied upon, hence it says "only." The phrase "not exhausting..." below concludes that it is non-definitive. Not understanding that the tathāgatagarbha-mind inherently possesses uncontaminated virtues, it does not exhaust the source of pure dharmas; not realizing that fundamental non-enlightenment is the cause of contaminated dharmas, it does not exhaust the source of defiled dharmas. This teaching does not even express the seventh and eighth consciousnesses, let alone avidyā and dharmatā. Therefore it says "not exhausting," and so forth. As for "having many disputes": the twenty sects formed their own lineages and did not agree with one another, like a group of blind men touching an elephant, disputing in confusion over right and wrong; hence it says "disputes." If they had exhausted the source, how could it be seen like this?