起信論疏筆削記 6.16

6.16

Under opening the distinctions, the commentary has two [parts]: first, a general account of the intention of the explanation. "Although the Mahāyāna is pure" takes up and concedes what was asked. From "Marks and functions..." onward differentiates and directly answers. "In contrast to defilement": this means that the greatness of attributes transforms defilement into purity, as it says: "When the mind-nature is unmoved, there is the meaning of great wisdom and light, and so on." The greatness of function arises in accordance with conditions, as it says: "According to sentient beings seeing, hearing, and obtaining benefit, it is therefore spoken of as function, and so on." Both of these two meanings are established in contrast to defilement; therefore the text below says: "One should know that defiled dharmas and pure dharmas are all mutually dependent." From "Now [the gate of] arising and ceasing..." onward directly clarifies what is capable of revealing. Since it possesses the two meanings of enlightenment and non-enlightenment, it is said to fully contain defilement and purity; because there is defilement, it can only then reveal purity. Since purity is not pure of itself, but depends on defilement to become pure, what wonder is there that a mind pervasively connected with defilement can reveal an exclusively pure meaning? This concludes the answer. From "By discarding..." onward sets forth the reason for contrasting with defilement. Someone might ask: "Why must purity be established only in contrast to defilement?" Hence this is explained. Therefore the text below says: "If one is apart from the mind of non-enlightenment, there is no self-mark of true enlightenment that can be spoken of." Furthermore, in the gate of tathatā there is no defilement, nor is purity established. It also says: "If one is apart from the karmic consciousness, there is no mark of seeing, because the dharmakāyas of all Buddhas have no mutual forms of this and that by which to see one another." "Although the dharma of the mind is one" takes up and concedes what was asked. From "Yet there are..." onward differentiates and directly answers. "Displays the essence of the Mahāyāna": because tathatā is the gate that obliterates marks to reveal the real, by obliterating marks while marks are not preserved, it displays only the essence. "Completely displays the three greatnesses": because arising and ceasing is the gate that takes up principle to accomplish phenomena, by taking up principle while the principle is not lost, it is complete with all three. From "The meanings of the Mahāyāna..." onward concludes the complete display. This means that within the meaning of these three greatnesses are fully subsumed the wondrous functions and virtuous marks exceeding the sands of the Ganges of the Tathāgata's true and response bodies. In brief, all anāsrava merits without exception do not go beyond the meaning of the three greatnesses; the essence of the three greatnesses is only this One Mind, and therefore the One Mind can reveal manifold meanings.