說無垢稱經疏 5.364

5.364

贊曰：第十二問答。真如無本，非他生故。亦無取住，更無依故。由此本故立諸法，染性迷生、淨性悟起，故唯識說為迷悟依，名立一切，非能生也。空理義云：無住即是真空性故，亦為迷悟二法根本。又因緣性空，從空性生一切諸法，故言無住立一切法。應理義云：若外道云能生一切，我之真如非能生故，但為法依。故言無住立一切法，不言生也。經中所言「心作一切」，因緣之心，非法性心，故不相違。法性非能起，云何說能作？

Commentary: This is the twelfth question and answer. Tathatā has no root, because it is not produced by another. It also has nothing grasped or abiding, because it has no further support. Due to this root, all phenomena are established; defiled natures arise from delusion, and pure natures arise from awakening. Therefore, Yogācāra states that it is the support for delusion and awakening, and is said to establish everything, not that it actively produces them. The meaning of emptiness theory says: because non-abiding is true emptiness, it is also the root of both defiled and pure phenomena. Furthermore, the nature of causes and conditions is empty, and from emptiness arise all phenomena; hence it is said that non-abiding establishes all phenomena. The meaning of the correct-principle doctrine says: if non-Buddhists say it can produce everything, our tathatā is not capable of producing, but merely serves as the support for phenomena. Therefore, it is said that non-abiding establishes all phenomena, not that it produces them. What the sūtras say about “mind creates everything” refers to the mind of causes and conditions, not the mind of Dharma-nature; therefore they do not contradict each other. Dharma-nature cannot arise—how could it be said to be capable of creating?