大乘起信論廣釋卷第三．四．五 5.45

5.45

論。諸佛如來至一切種智　釋曰。此舉是彰德也。諸佛如來等者。初顯智體能照諸法。由無礙見及礙境境拘故。言離見無所不遍。佛心離妄歸一心源。始覺同本名真實。然此本覺為妄法體故。云即是諸法之性。新論所言佛無執著則能現見諸法性者。顯現諸法本覺性也。無別能所見諸法性。既此本覺為諸法體。妄是本覺佛心之相。相現於自體。以體照其相有何難了。而不能知故。言自體照妄法等。故新論言。而有大智照一切染淨差別。即本覺性而有大智。非謂別有大智照也。上說佛身報化之用。則說在於眾生心中。今說眾生妄境之法。則說立於佛心之上。由同心源故得然也。故花嚴云。如心佛亦爾。如佛心亦然。心佛及眾生。是三無差別。即此義也。有大智用等者。後顯智用能廣利益。以同體智大力用故。起勝方便攝化有情。既滅無明顯種智體起種智用。由是義故。斷滅無明名為種智。新論意同。不能繁引。

[Treatise:] "The Buddhas, Tathāgatas ... all-aspects cognition." [Commentary:] This cites the correct to manifest virtue. "The Buddhas, Tathāgatas..." first reveals that the substance of wisdom can illuminate all phenomena. Because of being free from unobstructed views and unobstructed by realms, it says "free from view, there is nowhere it does not pervade." The Buddha-mind departs from delusion and returns to the source of the one mind; initial awakening being identical to the original is called "true and real." Yet, because this original awakening is the substance of deluded phenomena, it is said that it "is the nature of all phenomena." What the new translation says—"the Buddha is free from attachment and thus can directly see the nature of all phenomena"—manifests the nature of original awakening in all phenomena. There is no separate subject and object seeing the nature of all phenomena. Since this original awakening is the substance of all phenomena, delusion is the mark of original awakening and the Buddha-mind. When the mark appears within its own substance, using the substance to illuminate its mark, what difficulty of comprehension could there be such that it could not know? Therefore it says "its own substance illuminates deluded phenomena," etc. Thus the new translation states: "And there is great wisdom illuminating all differences of defilement and purity." It is precisely the nature of original awakening that possesses great wisdom, not that there is some other great wisdom doing the illuminating. Above, the functioning of the Buddha's saṃbhoga[kāya] and nirmāṇa[kāya] was said to be within the minds of sentient beings; now, the phenomena of sentient beings' deluded realms are said to be established upon the Buddha-mind. Because they share the same source of the mind, this is possible. Therefore the *Avataṃsaka* says: "As is the mind, so is the Buddha; as is the Buddha, so is the mind. Mind, Buddha, and sentient beings—these three are not different." It is this very meaning. From "possessing the great function of wisdom..." onward reveals that the function of wisdom can broadly benefit. Because the great power and function of identical-substance wisdom gives rise to supreme expedient means to gather and transform sentient beings, having extinguished avidyā, it manifests the substance of all-aspects cognition and gives rise to the function of all-aspects cognition. By this meaning, severing and extinguishing avidyā is called all-aspects cognition. The meaning of the new translation is the same, so I cannot cite it extensively.