大乘起信論裂網疏 1.68

1.68

Previously it was said that the mark of tathatā of this mind reveals the essence of the Mahāyāna. Here, saying 'the tathatā of all dharmas' is because the tathatā of the mind is precisely the tathatā of all dharmas, there being no two tathatās. 'All dharmas' are defiled dharmas and pure dharmas; in brief, the hundred dharmas of the five categories, and in full, the hundred realms and thousand thusnesses. Any single dharma picked up is in its entirety the whole essence of tathatā, not a partial portion; thus it is said that 'its nature is eternally equal'. At the time of awakening there is nothing gained, and at the time of delusion there is nothing lost. Furthermore, the tathatā of a mustard seed or a hair-tip is not small, and the tathatā of Mount Sumeru or a jeweled land is not great; thus it is said to be 'neither increasing nor decreasing'. Having one mark which is markless and cannot be divided or separated, it is thus said to be 'without distinction'. Now, having spoken of 'all dharmas' and also of 'in defilement or in purity', this is entirely in terms of the causes and conditions of arising and ceasing. Yet immediately stating that 'its nature is eternally equal, neither increasing nor decreasing, and without distinction', one then knows that the causes and conditions of arising and ceasing are themselves the aspect of tathatā; hence the text below says that they are mutually inseparable. If one discards the causes and conditions of arising and ceasing, by what means could one comprehend tathatā? If one clings to the causes and conditions of arising and ceasing, by what means could one thoroughly penetrate tathatā?