起信論疏筆削記 20.36

20.36

Moreover, the differentiated doctrinal principles explained above are completely subsumed under these three dharmas without remainder. How so? The aforementioned One Mind holistically adduces the essence of the secret treasury, because it is fully endowed with the meaning of the three greatnesses. The two gateways do not depart from the two truths of ultimate and conventional: in the ultimate, the dissolution of marks into emptiness is prajñā, while the revelation of the real is dharmakāya; arising and ceasing is the conventional truth, which is precisely liberation. Among the two enlightenments, original enlightenment is dharmakāya, actualized enlightenment is prajñā, and the non-duality of actualized and original is liberation. In the four stages, in each and every stage there is the realizing wisdom, which is prajñā; the realized principle, which is dharmakāya; and the place where hindrances are separated, which is liberation. In the two marks, the mark of purity of wisdom is dharmakāya and prajñā, and the mark of inconceivable karma is liberation. In the four mirrors, the mirror of true emptiness is dharmakāya, the mirror of causal vāsanā is prajñā, and the latter two mirrors are liberation. Alternatively, the first is dharmakāya, and the second is prajñā and liberation; among the latter two, the third is prajñā and dharmakāya, and the fourth is liberation. In the nine marks, the first seven belong to defilement and are prajñā, creating karma is liberation, and undergoing retribution is dharmakāya. The five consciousnesses, the six defilements, and the two hindrances are subsumed under the nine marks, as may be grasped conceptually. Among the four types of vāsanā, defiled vāsanā only separates from avidyā when the deluded mind and objects arise to form delusions and karma and transmigrate in saṃsāra, as correlated with the nine marks. In pure vāsanā, tathatā is dharmakāya, perfuming into arising actualized enlightenment is prajñā, and the place of parting from hindrances is liberation. In the three greatnesses, the essence is dharmakāya, the attribute is prajñā, and the function is liberation. In the two bodies, the true body belongs to dharmakāya and prajñā, and the response body is liberation. In remedying mistaken attachments, that which remedies is prajñā, the absence of the two views is liberation, and where the correct principle is revealed is dharmakāya. In the three minds, the straightforward mind is dharmakāya, the profound mind is prajñā, and the mind of great compassion is liberation. In the six perfections, every perfection possesses all three: as it says, 'through knowing' is prajñā, 'dharmatā' is dharmakāya, and 'fundamentally free from greed' is liberation. In the three marks of mind, the true mind is prajñā and dharmakāya, while the expedient and karma-consciousness minds are liberation. In the four faiths, faith in tathatā is dharmakāya, faith in the Buddha is prajñā, and faith in the Dharma and the Saṅgha is liberation. In the five practices, the first four are liberation, calming is dharmakāya, and contemplation is prajñā. Or, each and every practice is endowed with all three. By means of these three dharmas, everything is unified and subsumed without exception. These three do not depart from the preceding One Mind; thus all Buddhist teachings of the ten directions and the three times are subsumed by this treatise, and therefore it is called the 'secret treasury' that I have already comprehensively explained.