起信論疏筆削記 3.4

3.4

"Quiet and desolate..." below: gathering all existents to reveal the essence. That [teaching] calls it the realm of dharmas, while this [treatise] calls it the One Mind; this means that this One Mind is the nature of dharmas, hence it is called the realm of dharmas. Names are established according to meaning, but their essence is originally without difference; therefore, it takes the One Mind as the essence of the realm of dharmas. The first two lines show the marks of its virtues: "Quiet" means soundless; "desolate" means colorless. "Void" means that within there is no false defilement; "vast" means broadly pervading the ten directions. "Profound" is indeed deep, vertically penetrating the three periods of time. "Containing" is receiving all without remainder; "extensive" is being able to enter all, universally pervading. "Generally encompassing..." below: clarifying that what it encompasses are all existents, which are all dharmas. The myriad existents do not go beyond the One Mind, and for this reason all [dharmas] are entirely the nature of mind. The nature of mind has nothing outside it; there is nothing it does not fully subsume. This is only intended to reveal the essence, not to subsume the myriad dharmas; fearing that views of something outside mind might persist, it says "generally encompassing," etc. However, all teachings speak of the myriad dharmas being the One Mind, yet there are differences of shallowness and depth; now we summarily distinguish them in terms of the five teachings: 1. The teaching of the Śrāvakas who are deluded about dharmas. It nominally speaks of the One Mind, stating that the defiled and pure dharmas of the mundane and supramundane worlds are all brought about by the karmic actions created by the mind. Upon investigation, the meaning of One Mind is not established; hence it is called "nominally speaking." 2. The provisional Mahāyāna teaching. It clarifies the vipāka-ālaya as the One Mind, because the myriad dharmas of the three realms are only transformed by consciousness. 3. The final teaching. It explains the tathāgatagarbha as the One Mind, because dharmas of consciousness and objects are all like dreams. 4. The sudden teaching. It extinguishes defilement and purity to speak of the One Mind, revealing that the essence is free from words and cut off from all marks; to refute numerical concepts, it provisionally names it "one." 5. The complete teaching. It generally encompasses the myriad existents as the One Mind, because phenomena and principle, root and branches, are without difference, as explained above. The former two teachings are shallow, and the latter three teachings are deep. Within the three teachings there are shallowness and depth of meaning, but the essence is solely the true nature; what is currently discerned is the fifth. The note "precisely corresponds to this gate": what is expressed by this treatise reaches its ultimate here, so what was pointed out above is precisely the realm of dharmas of the one reality in the Avataṃsaka-sūtra. But that [sūtra] names it the realm of dharmas on the basis of nature and marks being mutually interfused, whereas this [treatise] calls it the One Mind with reference to specifically designating the essence of the dharma; the purports of the complete and the real differ in this respect.