勝鬘寶窟 3.49

3.49

第三釋名門。藏體無垢，名自性清淨。隨緣相染，故云隱覆。問：既有自性清淨心，何不立自性清淨色？答：色從心變起，以心為本，所以云心。又色是形礙，心法不爾，故不立色也。問：何故經云「佛性亦色非色也」，又言「妙色湛然常安住」。答：若色性說色，亦得是色。故《起信論》云「色心不二」，以色性即智、智性即色，但以無形礙，故不名色也。故起信論云「色體無形」，故說名智。

Third is the gate of explaining the name. The essence of the garbha being free of defilement is called 'intrinsically pure'. Conforming to conditions and exhibiting defilement is called 'hidden and veiled'. Question: Since there is the intrinsically pure mind, why not establish intrinsically pure form (rūpa)? Answer: Form arises through transformation from the mind, with mind as the root; therefore it is called mind. Furthermore, form has spatial shape and obstruction, while mental phenomena do not; hence form is not established. Question: Why does the sūtra say that "buddhadhātu is both form and non-form," and also say that "wondrous form is serene and perpetually abiding"? Answer: If form is explained in terms of the nature of form, it can also be form. Therefore the Awakening of Faith (*Mahāyānaśraddhotpāda-śāstra) states that "form and mind are non-dual," because the nature of form is wisdom, and the nature of wisdom is form; it is only because it has no spatial shape or obstruction that it is not named form. Hence the Awakening of Faith states, "The essence of form is formless," and therefore it is called wisdom.