起信論疏筆削記 2.36

2.36

From "If we take..." below is the second [section]: explaining mutual subsumption. "The five only..." below: Taking the five teachings as that which subsumes, and this treatise as that which is subsumed. "The latter three subsume this" refers to the final, sudden, and complete [teachings], meaning that in this treatise, explaining the dependent arising of the tathāgatagarbha is the final teaching; explaining the gate of tathatā is the sudden teaching. Furthermore, the gate of tathatā is the realm of dharmas of principle; the gate of arising and ceasing is the realm of dharmas of phenomena; the two gates not being dual is the realm of dharmas of the non-obstruction of principle and phenomena; and the One Mind is the realm of dharmas of the one reality—this is the complete teaching. Therefore, the latter three teachings subsume this treatise. However, that the sudden teaching subsumes this is also merely a provisional statement: if inferred through reason, the meaning of the sudden teaching is narrow, only discerning the true nature; how could it subsume this? If one says that because it has the meaning of tathatā it is subsumed by that [teaching], then this treatise also possesses the previous two teachings, and by meaning the previous two should likewise subsume this treatise. "This only..." below: Taking this treatise as that which subsumes, and the five teachings as that which is subsumed. Subsuming the former four: because this treatise fully possesses the meanings of the former four. Not subsuming the complete [teaching]: because among the four realms of dharmas there are only three kinds, and it does not clarify the non-obstruction of phenomena and phenomena. Since the complete teaching takes the non-obstruction of phenomena and phenomena as its main purport, and [this treatise's] meaning is thus not complete, it does not subsume that [teaching]. Yet if inferred through reason, it also should subsume that: in that text, the four kinds are integrated only in the realm of dharmas of the one reality, and the essence of the One Mind in the present treatise is precisely the realm of dharmas of the one reality, which is the main purport of that complete teaching. Furthermore, that phenomena and phenomena achieve non-obstruction in that [teaching] is entirely due to tathatā according with conditions. Thus we know that tathatā according with conditions is the reason for the non-obstruction of phenomena and phenomena there; hence it can subsume it. If the previous heading is considered against this meaning, the previous text should have said: "Principally only the final teaching, concurrently with the sudden and complete."