大乘起信論廣釋卷第三．四．五 3.27

3.27

[Treatise:] Third is the mirror of the dharma emerging from separation, [which is because the not-empty dharma emerges from the hindrance of afflictions and the hindrance to cognition, is separated from the characteristic of union, and is pure, pristine, and luminous.] [Commentary:] "The mirror of the dharma emerging from separation" introduces its name. The not-empty substance and attributes are called the "dharma." Being revealed from the two hindrances is called "emerging." Breaking through the characteristic of union is called "separation." Being pure, pristine, and luminous is compared to a "mirror." It should be said that being pure and pristine is called "empty," and being pure and luminous is called a "mirror." The text abbreviates and does not bring out the meaning of empty space. Hence the new translation says: "The great meaning of the truly not empty, free from hindrances, pure like empty space and a bright mirror." The preceding explained the not-empty tathāgatagarbha while in bondage; now it reveals the body when the not-empty emerges from bondage. The Ratnagotravibhāga says: "There are two kinds of purity: first, natural purity, due to having the same characteristic; second, purity free from defilement, due to having superior characteristics." Next, the following analysis of characteristics explains the four terms in the heading. "The not-empty dharma" explains the preceding word "dharma," referring to the preceding not-empty dharma of causal perfuming, which the new translation calls "the dharma whose original nature is pure and constantly abiding in peace." "Emerges from afflictions [and so forth]" explains the word "emerges." Coarse and subtle defiled minds are called the hindrance of afflictions; fundamental avidyā is called the hindrance to cognition. Severing these two hindrances reveals emergence. "Separated from the characteristic of union" explains the word "separated." Because it emerges from the two hindrances, it is non-arising and non-ceasing, and does not unite with arising and ceasing, nor does it unite with arising and ceasing; separating from this characteristic of consciousness constitutes the dharmakāya. "Pure, pristine, and luminous" explains the word "mirror." Its substance being free from characteristics is called "pure"; emerging from afflictive defilements is called "pristine"; lacking the darkness of delusion is called "luminous." Because it is pure, pristine, and luminous, it is like a mirror. The meaning in the new translation is the same, so it will not be cited extensively.