起信論疏筆削記 2.27

2.27

As for the Mahāyāna: it conveys those of great faculties to the great fruit. Like an ox-cart drawing heavy burdens, it can reach far distances; hence it is called the Great Vehicle (Mahāyāna). Although the following four teachings differ in provisional and ultimate status, because they are collectively contrasted with the Hīnayāna, they are all generically named the Mahāyāna. "Initially dividing into two teachings" tentatively marks two names. Here, the two teachings each explain one meaning—namely, emptiness and marks; it does not mean that one teaching has two names. "Only expounding..." clarifies the principle that is expressed; namely, the various Prajñā[-pāramitā scriptures], which clarify that mind and objects, defilement and purity, and so forth, are all empty. Beginning with form and mind and ending with all-inclusive knowledge, none is not like an illusion; hence it says "all are empty." The Prajñā[-pāramitā] says: "There is no form, no feeling, perception, karmic formations, or consciousness... up to no wisdom and no attainment." Furthermore, a sūtra says: "If there were a dharma surpassing nirvāṇa, I would still declare it to be like a dream or an illusion." "Not exhausting..." judges this to be non-definitive. The principle of the Mahāyāna is neither empty nor existent, yet empty and existent. Since it only expounds emptiness, one should know it does not exhaust [the truth]. Therefore, the Mahābherīhāraka-sūtra says: "All emptiness sūtras are teachings with remainder." The Madhyamaka-śāstra says: "Emptiness is the initial gateway to the Mahāyāna;" hence it is called "initial." It also says: "Because there is the principle of emptiness, all dharmas can be established." "Only expounding..." refers to the differentiated teaching. "All marks of dharmas" clarifies the dharmas that are expressed. Now, all [dharmas] do not exceed the five categories and one hundred dharmas: first, mental dharmas, of which there are eight; second, mental concomitant dharmas, of which there are fifty-one; third, form dharmas, of which there are eleven; fourth, conditioned dharmas non-concomitant [with mind], of which there are twenty-four; fifth, unconditioned dharmas, of which there are six. Even if one says that the unconditioned tathatā is the nature of all dharmas, it still falls under the enumeration of marks of dharmas; hence it says "only expounds existence." "Not attaining Buddhahood..." judges this to be non-definitive. That is, among the five natures, the two vehicles of fixed nature, the icchantika devoid of nature, and two-thirds of those of indeterminate nature definitely will not attain Buddhahood. Since not all attain it, it is termed "differentiated."