起信論註 1.37

1.37

Treatise: The second is the mirror of causal perfuming, meaning truly not-empty: all worldly spheres of cognition all appear within it, neither going out nor coming in, neither lost nor destroyed, permanently abiding in the one mind, because all dharmas are just the true nature; furthermore, it cannot be defiled by any defiled dharmas, the essence of wisdom being unmoving, fully endowed with the untainted, perfuming sentient beings. Commentary: This is the second meaning. 'The mirror of causal perfuming' designates its name. That which can produce the fruit of enlightenment is called 'cause'. Because this can perfume internally, it is called 'perfuming'. Because it can manifest all dharmas, it is called a 'mirror'. Next, in distinguishing its marks, the text has three clauses: 'meaning truly not-empty' reveals the essence of the cause. Because it has untainted nature-merit marks and a real essence, it is said to be 'truly not-empty'—meaning true and real, not different from truth. Because it is not-empty, it can then serve as the direct cause for that initial enlightenment; hence 'not-empty' establishes the meaning of the cause. From 'all worldly...' onward explains the meaning of the mirror: all dharmas apart from this mind have no separate essence or nature, just like being able to manifest reflections within a mirror. Answer: Being able to reflect images is like being able to manifest the marks of waves in pure water: although manifesting the marks of waves, it does not destroy the pure nature of the water. Tathatā within delusory dharmas [...]. 'Neither going out' clarifies that the mind awaits perfuming to transform and manifest all dharmas, but they do not come out from themselves; what is transformed [...] does not go out of the mind. 'Coming in' means that the mind follows conditions to perfume, transform, and manifest all dharmas; hence it is said that this mind can subsume all dharmas. Even if it transforms and moves following conditions, it is not different from tathatā. Even if it transforms, breaks down, and proceeds as arising and ceasing, it is not different from tathatā. Tomorrow, when it is perfumed to attain Buddhahood, it is also not [...] different from tathatā. This mind is the causal essence of all tathatā, arising, and ceasing. Although reflections of defilement are seen, [its essence is not lost]; hence it is said 'neither lost'—this is all the real serving as the essence able [to sustain] all defiled and pure dharmas. Even though it acts as arising and ceasing, its subsequent moving real nature is unobtainable.)