大乘起信論略述 2.163

2.163

[Treatise:] All Buddha-Tathāgatas ... is called all-seed cognition. [Commentary:] This raises what is right to display the virtue. In the text there are two senses: first, revealing that the essence of cognition can illumine all dharmas. Because there is no false seeing and nothing seen, there is nothing that is not seen; hence it says that the Buddhas are free from marks of seeing and there is nothing [their cognition] does not pervade. The Buddha mind is free from delusion and returns to the single mind-source; initial awakening being identical to the original is called the mind's reality. Yet this original awakening is the essence of delusive dharmas; hence it says, "it is the very nature of all dharmas." Since this original awakening is the essence of all dharmas, delusion is the mark of the Buddha's original awakening; when marks appear in the essence, the essence illumines their marks—what difficulty is there in understanding that it could not be known? Hence it says that its own essence reveals and illumines delusive dharmas. "Having great cognitive function" and so forth: afterwards, revealing that the function of cognition can broadly benefit [beings]. Through the great power and function of identical-essence cognition, it gives rise to conditioned expedient means to gather and transform sentient beings. Having extinguished avidyā, it reveals the essence of all-seed cognition and arouses the function of all-seed cognition. For this reason, the severance and extinction of avidyā is called all-seed cognition.