大乘起信論裂網疏 2.90

2.90

Question: Does the meaning of awakening within the ālayavijñāna, by virtue of completely taking tathatā as its essence, thereby come to be endowed with these four great meanings? Does the meaning of non-awakening also completely take tathatā as its essence, and can it also possess these four great meanings? Answer: It does. Because the mark of non-awakening is ungraspable, all phenomena are ungraspable; this is the great meaning of genuine emptiness. Because the mark of non-awakening is ungraspable, all phenomena are completely fulfilled with an indestructible nature, and all marks of worldly objects appear within non-awakening, neither going out nor coming in, neither ceasing nor being destroyed, permanently abiding in the one mind, unable to be defiled by any defiled phenomena and unable to be purified by any pure phenomena; non-awakening is fully endowed with boundless untainted merits, because it acts as the cause perfuming the minds of all sentient beings—this is the great meaning of genuine non-emptiness. Because realizing this nature of non-awakening is precisely the substance of genuine non-emptiness, the two hindrances are eternally severed and the original nature permanently abides; this is the great meaning of being free from hindrances. Because this nature of non-awakening is free from the two hindrances, according with those to be transformed, it manifests various forms and sounds of the Tathāgata and others, causing them to cultivate good roots; this is the great meaning of manifestation.