起信論疏筆削記 5.46

5.46

Second, the conclusion. Regarding the commentary's statement, "Although the sentences are few," and so forth: although the text is a single fascicle, its meaning is replete with [virtues numerous as] the sands of the Ganges. The sūtras it takes as fundamental are all the actual teaching; how could the purport it expresses admit of being coarse and shallow? Even the pivotal and essential points of the perfect and actual across the various treatises, their doctrines do not go beyond this; hence it says, "comprehensively subsuming," and so forth. The cognitive object of wisdom conforming to principle is the gate of tathatā: because it is free from the marks of speech, mental objects, and so on, it is called profound. The cognitive object of wisdom conforming to quantity is the gate of arising and ceasing: because the ten thousand differences of defilement and purity are extensively encompassed, it is called broad. "Without bound" means that the cognitive object of wisdom [conforming to] principle is deeply boundless, and the cognitive object of wisdom [conforming to] quantity is vastly boundless. The marks of boundlessness are already seen in the text of the treatise. Furthermore, these two gates completely subsume the meanings of all sūtras and treatises: wherever defilement or purity, ordinary beings or nobles, delusion or enlightenment, cause and effect, good or evil, and all differentiations of names and marks are spoken of, they are completely subsumed by the gate of arising and ceasing; wherever freedom from defilement and purity, transcendence of ordinary beings and nobles, dispelling of delusion and enlightenment, and separation from essence and marks are spoken of, they are completely subsumed by the gate of tathatā. Therefore the Haedong Commentary says: "Opening the two gates within the One Mind, it comprehensively encompasses the extensive cross-examinations of the hundred and eight [questions] at Malaya (Malaya is the place where the *Laṅkāvatāra-sūtra* was spoken; by means of one hundred and eight phrases, it answered Bodhisattva Mahāmati's one hundred and eight questions, each upper phrase being ultimate truth and each lower phrase being conventional truth, which coincides with these two gates); revealing the purity of nature within the defilement of marks, it universally synthesizes the fifteen profound purports at Ayodhyā (the country of Ayodhyā is the place where the *Śrīmālādevī-sūtra* was spoken; it has fifteen chapters, whose grand meaning all explains defiled yet undefiled, coinciding with the meaning of tathatā within this arising and ceasing). As for the single-flavor tenet of the Crane Grove (the *Mahāparinirvāṇa-sūtra*), the non-dual purport of Vulture Peak (the *Saddharmapuṇḍarīka-sūtra*), the ultimate fruition of the three bodies in the *Golden Drum* (the *Suvarṇaprabhāsa-sūtra*) and the *Same Nature* (the *Mahāyānasamānatā-sūtra*), the profound causes of the four stages in the *Avataṃsaka* and the *Yingluo*, the vast and unimpeded ultimate Way of the *Large Prajñāpāramitā* and the *Mahāsaṃnipāta*, and the mysterious gates of the secrets of the *Sūryagarbha* and *Candragarbha*—among all these varieties, that which penetrates through with a single thread the core and heart of the multitude of scriptures, could it be anything other than this treatise! Since its fundamental tenets are so deep and abstruse, and its doctrines limitless, may people of wisdom study it without indolence!"