起信論疏筆削記 4.17

4.17

In the Commentary, from "all-knowing" downward, there is the specific explanation, which has four parts: first, clarifying the Buddha's mental action. From "real cognition" downward, it is also called actual cognition, fundamental [cognition], correct essential cognition, and so forth. When this cognition realizes the principle, it exhausts the limit of tathatā with nothing that is not fully perfected; therefore it is called "all-knowing," which is the meaning of realizing the real through cognition that accords with principle. From "conventional cognition" downward, it is also called provisional cognition, subsequently attained [cognition], and so forth. This cognition conceptually differentiates conditionally arisen defiled and pure dharmas, with none that are not distinctly clear; it is also called "all-knowing," which is the meaning of comprehending the conventional through cognition that accords with measure. From "principle and measure" downward, there is a joint conclusion. This means that when these two cognitions cognize the two objects, they are neither before nor after, nor are they simultaneous; the essence of cognition is non-dual, and the objects are also non-dual. As for the non-duality of cognition: its essence is not different, while its functions are distinct; in terms of knowing the real, it is named "real cognition," and in terms of knowing the conventional, it is named "conventional cognition." As for the non-duality of objects: form being precisely emptiness is the real object; emptiness being precisely form is the conventional object. Hence, when realizing the real, one must comprehend the conventional; when comprehending the conventional, one must realize the real. Realizing the real and comprehending the conventional in the end have no before and after. Moreover, since there are no objects outside the mind, how could there be a mind outside objects? Mind and objects are completely fused, forming a single dharmadhātu. Forcibly distinguishing subject and object, one therefore speaks of "cognition and object"; only when subject and object are completely absent is it called "uninverted all-knowing." "Uninverted" means correct, because it accords with both principle and phenomena.