大乘起信論裂網疏 1.75

1.75

Question: Since it is called the profound function of tathatā, why does it not belong to tathatā, but rather to causes and conditions of arising and ceasing? Answer: Were it not for the causes and conditions of arising and ceasing, even the name 'tathatā' would not be established; how could one discern the greatness of function? The momentary arising-and-ceasing mind present right before sentient beings has tathatā as its essence, the tathāgatagarbha as its attributes, and the ability to produce all causes and effects as its function. Yet using it daily without knowing it is called the Mahāyāna in principle. If one can know the greatness of essence, greatness of attributes, and greatness of function of this one mind, it is called the Mahāyāna in name. If one can contemplate deluded thoughts as markless, it is called the Mahāyāna in contemplative practice. If coarse defilements first drop away and the six sense faculties are purified, it is called the Mahāyāna in resemblance; this treatise names it 'resemblance awakening'. If one can personally realize this essence, attribute, and function, advancing spontaneously, it is called the Mahāyāna in partial realization; this treatise names it 'partial awakening'. If one reaches the fundamental nature of the mind abiding eternally present before one, it is called the ultimate Mahāyāna; this treatise names it 'ultimate awakening'. The six are constantly identical, beginning and end being equal—this is precisely the aspect of tathatā of this mind. Identical yet constantly six, ascending and descending being vastly distinct—this is precisely the aspect of arising and ceasing of this mind. Therefore, the mind of all sentient beings is established as the subject to reveal the meaning of the Mahāyāna. The first section, explaining the meaning of 'great', is finished.