大乘起信論廣釋卷第三．四．五 4.74

4.74

[Treatise:] Furthermore, by what meaning [is it spoken of as differentiated? It is demonstrated through] the characteristics of arising and ceasing [of karmic consciousness]. [Commentary:] Below shows that the non-dual involves differentiation. In this there are two parts: first brief, then extensive. This is the first. In the text are four clauses, divided into two sections: the upper resolves the doubt, and the lower explains and dispels it. Since it is non-dual, on what basis is differentiation spoken of? It is by relying on the defiled dharmas of arising and ceasing, which are like the sands of the Ganges, to contrastively demonstrate the pure virtues. Among the differences as numerous as the sands of the Ganges, it only raises the root of defilement, speaking merely of karmic consciousness; but in fact, generally speaking, it includes all defilements. Thus the new translation states: "established by relying on all characteristics of arising and ceasing such as karmic consciousness", and so forth. If so, then the Buddha-fruit should lack pure virtues, because there would be no defilements to contrastively demonstrate them. Answer: When defilements have been remedied, the virtues of the Buddha-fruit and the truth share a single taste and cannot be divided [...]; although unspeakable, yet they are not non-existent. Were it not so, could it be that when free from defilement, tathatā would be impermanent and so forth? Relying on this meaning, a sūtra states: "The wisdom of the Tathāgata reaches everywhere; it is fully present within the bodies of sentient beings. If sentient beings are free from the defiled fetters of the false roots, they will fully see the Buddha's wisdom within their own bodies." Therefore, although defilements are remedied, the virtues are not non-existent.