起信論疏筆削記 6.20

6.20

In the commentary, from "'Essence' means..." onward, second, explains the final line; the text has two [parts]: first, explaining the root text, which has two: first, specifically explaining this text. "Original enlightenment": this is the preceding tathatā; upon reaching this gate, its name shifts to original enlightenment. Because it is an antidote, it is called "original"; in contrast to non-enlightenment, it is called "enlightenment." This original enlightenment is the self-essence of arising and ceasing. This shows that arising and ceasing has no separate essence of its own, fully taking up original enlightenment as its self-essence. "The cause of arising and ceasing": someone might ask, "If this original enlightenment is the essence of arising and ceasing, and original enlightenment is precisely tathatā, why is it spoken of as the self-essence of arising and ceasing?" Hence this is explained. When the marks of arising and ceasing arise, they truly rely on tathatā as their cause. Because tathatā does not maintain its self-nature, it is perfumed by avidyā and forms all defiled marks; yet although it forms defiled marks, its essence does not change. Because it does not change, it perfumes that avidyā, causing it to loathe birth-and-death and joyfully seek nirvāṇa, gradually giving rise to actualized enlightenment and accomplishing its pure dharmas. Thus both defilement and purity stem from tathatā; therefore tathatā is the essence of arising and ceasing. Hence the text below says: "Based on the tathāgatagarbha there is the mind of arising and ceasing." It also says: "Namely, because the dharma of tathatā exists, it can perfume avidyā... up to... is called attaining nirvāṇa and accomplishing spontaneous action." "Also distinguishing the essence": this means that the preceding gate of tathatā is the essence in its very essence, while this gate of arising and ceasing takes tathatā as its essence. If there were no essence of tathatā, arising and ceasing could never be accomplished; hence in this gate one must distinguish the essence. From "Transforming defilement..." onward clarifies the display of attributes and functions. "Pure attributes" refers to the greatness of attributes, meaning great wisdom and light, and so on. "Action and function" refers to the greatness of function, meaning the reward and transformation bodies, and so on. From "Therefore..." onward points to the text and concludes the indication. Because the text in the gate of arising and ceasing is divided into two sections: first, explaining the dharma of the mind of arising and ceasing that is capable of showing, namely, the causes, conditions, and marks of arising and ceasing; second, distinguishing the meaning of the three greatnesses shown, namely, essence, attributes, and function. The text below makes this fully clear.