起信論疏筆削記 20.35

20.35

In [the section] 'Concluding the Preceding and Introducing the Following', the treatise states: 'Such [teachings]' refers to the dharmas expressed in the preceding three sections. That is to say: the One Mind and the two gateways, the two enlightenments and the two non-enlightenments, the four stages and the two marks, the three subtle marks and the six coarse marks, the five consciousnesses and the six defilements, the two hindrances and the four types of vāsanā, the three greatnesses and the two bodies, the two views and the three minds, the four expedient means, the six perfections, the three marks of mind, the four faiths, and the five practices, and so forth, have all already been explained. Yet all these dharmas are entirely differentiated doctrinal principles within the Mahāyāna; therefore it says 'such Mahāyāna, etc.' 'The secret treasury of all Buddhas' refers to the profound three virtues of great nirvāṇa; because they are what the Buddha has realized and cannot be exhausted by those in the causal stages, it is called 'secret', and because it accommodates much without accumulation, it is called 'treasury'. This secret treasury is replete with three dharmas—namely, mahāprajñā, liberation, and dharmakāya—each of which is endowed with permanence, bliss, self, and purity, and is therefore called a 'virtue'. Although there are three names, there are not three distinct entities, just as the three eyes on the face of Maheśvara are neither horizontal nor vertical, neither parallel nor distinct; being neither one, two, nor three, yet one, two, and three, it is called the 'secret treasury'.