楞伽阿跋多羅寶經註解 4.161

4.161

答中言如來藏為善不善因者，如來謂理性如來，現前一念所具名之為藏。根塵一念心起，隨染淨緣，染即無明，隨無明染緣則為九界生死；淨即教行，隨教行淨緣則為四種道滅。四種者，即生滅、無生、無量、無作也，故曰「是善不善因」。因則感果，言一切趣生者，即十界善惡果報。譬如下，喻上隨緣所造之法本離二我，如伎兒依呪術故變現種種形像，豈有二我之執？言三緣者？根、塵、識也，根塵和合，一念心起，由不覺故，隨逐染緣，惟造惑業，而成九界生死。彼外道以不覺故，妄計執著造作，由無始惡習所熏，名為識藏。轉生七識，無明住地。言無明，起之始也，從此根本乃生枝末無明，故喻之曰「如海浪身常生不斷」。此隨染緣從細至粗也。若能一念回光，能隨淨緣，則離無常之過、二我之執，自性清淨，所謂性德如來則究顯矣。

In the reply, saying that the tathāgatagarbha is the cause of good and non-good means: 'Tathāgata' refers to the principle-nature Tathāgata, and that which is endowed in a single present thought is named the 'garbha' (receptacle). When a single thought of mind arises from sense-faculties and dust-objects, it follows defiled or pure conditions. Defiled means ignorance: following the defiled condition of ignorance constitutes the saṃsāra of the nine realms. Pure means teaching and practice: following the pure condition of teaching and practice constitutes the four kinds of path and cessation. The four kinds are arising and cessation, non-arising, immeasurable, and spontaneous; hence it is said to be 'the cause of good and non-good.' The cause evokes the result; 'all destinies and births' refers to the good and evil retributions of the ten realms. 'Like...' illustrates that the dharmas produced above according to conditions are originally free from the two kinds of self: just as an actor, relying on mantras and illusions, manifests various forms, how could there be clinging to the two selves? What are the three conditions? Sense-faculties, dust-objects, and consciousness. When sense-faculties and dust-objects harmonize and a single thought of mind arises, because of non-awareness, one pursues defiled conditions, creates only delusion and karma, and forms the saṃsāra of the nine realms. Because those tīrthikas lack awareness, they falsely grasp at an agent; perfumed by beginningless evil habits, it is named the consciousness-receptacle. Evolving, it gives rise to the seven consciousnesses and the stage of ignorance-abiding. Ignorance is the beginning of arising; from this root, branch-ignorance arises, hence the analogy: 'constantly arising without interruption like the mass of ocean waves.' This is following defiled conditions from subtle to coarse. If in a single thought one turns the light around and can follow pure conditions, then one is free from the fault of impermanence and the grasping at the two kinds of self; the svabhāva is pure, and what is called the nature-virtue Tathāgata is fully manifested.