勝鬘寶窟 3.42

3.42

「世尊不離不脫」下，第三重釋不一。所以重明不一者，正欲成能依義。就文為二：一當相明所依；二「斷脫異外」下，對能依辨所依。不離者，體是無為，不可離也。非煩惱繫縛之法，不可斷。非是有為，不可脫也。千變萬化其體不改，故言不異也。出三乘地行外，故云不可思議。「世尊斷脫異外」者，生死是斷脫異法也；藏體異之，是故言外。而能為妄本，名「有為法依持建立」。有人言：斷脫異外者，並目生死。斷脫異，如上釋。外者，生死出在理外，故名為外。分明不然，如上解也。

From 'World-Honoured One, not apart, not separated' onward: this third part re-explains non-identity. The reason it re-explains non-identity is precisely to establish the meaning of that which relies. Within the text there are two parts: first, explaining what is relied upon in terms of its own characteristics; second, from 'severed, separated, different, external' onward, distinguishing what is relied upon in contrast to what relies. 'Not apart' means its substance is unconditioned and cannot be departed from. Not being a dharma bound by afflictions, it cannot be severed. Not being conditioned, it cannot be separated. In a thousand changes and ten thousand transformations its substance does not alter, hence it says 'not different.' Going beyond the scope of the stages and practices of the three vehicles, it is said to be 'inconceivable.' 'World-Honoured One, severed, separated, different, external': samsāra is a dharma that is severed, separated, and different; the substance of the garbha is different from it, and is therefore called 'external.' Yet it can be the root of falsity, called 'the support, sustainer, and foundation of conditioned dharmas.' Some say: 'severed, separated, different, external' all designate samsāra. 'Severed, separated, different' are as explained above. 'External' means that samsāra falls outside the ultimate principle, and is therefore called 'external.' Clearly this is not so; it is as explained above.