大乘起信論義疏 1.39

1.39

初中有二：一者總明體義；二者「所謂」以下，正表其體。言「即是一法界」者，是一心也。異彼餘法，故言法界。亦可對妄，據真為一。「大總相」者，心是能總恒沙佛法，欖眾諸法以成總心，豈得不大？故言大總相。若通言之，諸法各有總別之義，然心一總者，心為能知，法為所知，故名為總。依此心生種種法，故言「法門體」。此是總相明體之。自下第二正表其體。上明諸法之體何為？所謂心性非色、無作。何為諸法以心為體？不生不滅故，湛然常一得不退名為常，不生不滅名為恒，此真如心不生滅故，諸法之體。

In the first [section] there are two: first, generally clarifying the meaning of its essence; second, from "namely" below, directly revealing its essence. Saying "it is the one dharmadhātu" means the one mind. Because it is distinct from those other dharmas, it is called the dharmadhātu. One may also take it by contrast with the delusive, resting upon the true as one. "The great universal characteristic": the mind is able to subsume the buddha-dharmas [as numerous as] the sands of the Ganges; gathering the manifold dharmas to constitute the universal mind, how could it not be great? Therefore it is called the great universal characteristic. Speaking comprehensively, all dharmas each have both universal and particular meanings; however, the mind is the single universal because the mind is that which knows and dharmas are that which is known, and hence it is called universal. Because various dharmas arise in dependence upon this mind, it says "the essence of the teaching-gate." This is clarifying its essence through the universal characteristic. From here below, the second [subdivision] directly reveals its essence. As for the essence of all dharmas explained above, what is it? It is the so-called mind-nature, which is non-physical and without action. Why do all dharmas have the mind as their essence? Because it is unarising and unceasing. Pure and tranquil, constantly one, attaining non-retrogression is called "constant"; being unarising and unceasing is called "everlasting." Because this tathatā mind neither arises nor ceases, it is the essence of all dharmas.