起信論疏筆削記 3.3

3.3

Second, distinct explanations following the text, which has two [parts]: first, properly clarifying the five sections. Among the five, the second and third summarily distinguish the true and the false, hence they say "open" and "clarify"; the latter two are discussed solely in terms of the false, fully showing sequential arising, hence it says "arise." "The One Mind is the fundamental source": "is" means "constitutes." This means that this One Mind is the root of all defiled and pure dharmas, just as the water's source is the root of ten thousand streams, and there is no dharma whatsoever that serves as the root of mind; therefore it says "only the One Mind." "Root" is indeed "source." The sūtra says: "All dharmas produced are manifestations only of the mind; all causes, effects, worlds, and atoms take form due to the mind." Both the dharma and the metaphor are shown, hence it says "fundamental source." From "Huayan..." below: correlating with the teachings, as this is what the complete teaching takes as its central purport. The "four realms of dharmas" are as listed before. However, while all four are called "realm of dharmas," the meaning of "realm" differs: when principle-dharmas are called a "realm," "realm" means nature, meaning that it serves as the essential nature for all defiled and pure dharmas; when phenomenal dharmas are called a "realm," "realm" means differentiation, because each and every phenomenal dharma has distinct limits. That the latter two realms of dharmas possess the meanings of both nature and differentiation is understandable. Although the meanings are four, the essence is one; therefore, melding the four into one, outside the one there are no four, hence it says: "integrated solely in the one reality."