起信論疏筆削記 4.28

4.28

In the Commentary, from "the next two" downward, explaining the text, which has three parts: first, directly explaining essence and attributes, which has two parts: first, essence, containing three parts: first, explaining dharmatā. The preceding sentence explaining the greatness of essence refers to the phrase "the ocean of dharmatā and tathatā," which explains the single word "essence" in the heading above. From "dharmatā" downward, briefly setting out the heading, the intention is to reveal that the true nature is equal and suddenly pervasive, with the sentient and insentient sharing a single essence, and defiled and pure causes and fruits all being this nature; hence it is called "pervasive." From "not merely" downward, it explains this. If one speaks of Buddha-nature, it is confined solely to the fruit and does not pervade all dharmas. If one speaks of dharmatā, then there is nothing it does not encompass, not only the Buddha. "All dharmas" means form and mind, defilement and purity, and so forth. "Nature" means the true nature, which is the greatness of essence. From "precisely reveals" downward, there is the conclusion. "Defiled" refers to worldly dharmas; "pure" refers to supramundane dharmas. "Sentient" pervades ordinary persons and sages; "insentient" pervades pure lands and defiled lands. In depth, it vertically exhausts the three times; in breadth, it horizontally encompasses the ten directions. Hence the Avataṃsaka-sūtra says: "Dharmatā is omnipresent in all places, in all sentient beings and lands; it is present in the three times without remainder, yet no shape or mark can be found." From "the Treatise on Great Wisdom" downward, proof is cited. Here, provisionally defining the terms according to their names, we have this text. If one knows that the three names share a single essence, then both the sentient and insentient are Buddha-nature; they are just the single dharma of tathatā, given different names according to marks. Since the names differ according to marks, the term "dharmatā" is pervasive, while the term "Buddha-nature" is restricted; because the Buddha is precisely dharma, while dharma is not yet precisely the Buddha. Due to this, Buddha-nature and dharmatā are the same yet not the same. Hence the Jinbi says: "Yet although their essence is the same, they are not without minor differences. Where there is the name 'nature,' it mostly resides in the ordinary and in principle; where there is no name 'nature,' it mostly pervades ordinary and sage, and so forth." One should know that although the names differ, their essence is fundamentally the same; hence the Yuanjue jing says: "Equal in having the same essence as all dharmas." The śāstra text below says: "The first is the greatness of essence, which means that the tathatā of all dharmas is equal, neither increasing nor decreasing."