大乘起信論略述 1.53

1.53

Treatise: "Mind in terms of suchness is the essence of the Dharma-door […]" Commentary: The general explanation above is complete. Below begins the specific explanation, which explains the specific formulations above. In this there are two [parts]: first, separately explaining the two aspects to reveal that motion and stillness are not one; second, reconciling attributes back to the ultimate to reveal that motion and stillness are not distinct. In the first [part], separately explaining the two aspects, it is divided into two. Within the aspect of suchness there are also two [parts]: first, adducing the essence of suchness as free from words to clarify the objective realm of contemplative cognition; second, discerning virtues relying on words to clarify the objective realm for generating faith. In the first there are two: first, directly adducing the essence of phenomena; subsequent lines answer and resolve doubts. In the first there are again two: first, revealing the true essence; second, revealing the true name. Within that there are again two: first, directly adducing the true essence; second, reconciling attributes to reveal the ultimate. In the first of these there are again two: first, revealing suchness as the essence of the one mind; second, explaining the reason why suchness is the essence. This is the first. "The single dharmadhātu" refers to the one mind being open, pervasive, and non-dual, and therefore subsumed as one. Because it is the cause of noble dharmas, it is called the "dharmadhātu." Revealing that it covers both aspects, it is called "great." Universally guiding and producing understanding in beings, it is therefore also a "dharma." Because noble cognition traverses it, it is termed a "door." Now, revealing that suchness is the essence of this mind, it says: "it is the essence of the single dharmadhātu."