大乘起信論義疏 1.69

1.69

自下第三廣釋章門，此中有三：一者釋覺章門；二者「所言不覺義」以下，釋不覺章門；三者「復次覺與不覺」以下，料簡同異。所以料簡者，於一體中有覺不覺，二義相返，是故第三料簡同異。又復亦可上三句文，此中廣釋。「言覺義者」，釋上略中不生不滅。「不覺義」者，釋上略中與生滅和合句中生滅義也。言同異者，釋上略中非一非異也。就第一中有三：一者表其八識生死之根源；二者「復次本覺隨染」以下，表其八識佛果根源；三者「復次覺體相」以下，總表理體。就第一中有三：一者顯其覺體；二者「又以覺心源」以下，明究竟非竟，究竟是其真照行也，非竟是其緣照行也；三者「是故一切眾生」以下，總結真妄。就第一中有二：一者明其本覺是真照體；二者「始覺」者以下，明其始覺是真照用，此用是中非宗而對來耳。就初中有二：一者出體；二者「依此法身」以下，釋名。就初中有二：一者正出其體；二者「離念相者」以下，釋其義。「所言覺義者」，題名也。「謂心體」者，是第八識，非色、無作，諸心中實故名為體。言「離念」者，絕名相境界，超出妄想故名離念。自下第二釋義。「離念相者」，顯名也。言「等虛空界」者，非是太虛，此是真實法性虛空也。太虛空者，此是事無，雖今無有生滅之相，終歸盡滅，故名無常。豈真識理終滅空等乎？理法之中有真空真有，然心非空外，空非心外。心非空外故，等虛空界、遍一切處；空非心外故淨法湛然，故曰真空。

From here below, the third part broadly explains the chapter topics; herein are three sections: first, explaining the chapter topic of enlightenment; second, from "The meaning of non-enlightenment..." onward, explaining the chapter topic of non-enlightenment; third, from "Furthermore, enlightenment and non-enlightenment..." onward, examining identity and difference. The reason for examining [identity and difference] is that within the one essence there are enlightenment and non-enlightenment, two opposite meanings; therefore the third part examines identity and difference. Furthermore, it is also possible that the preceding three sentences are broadly explained here: "The meaning of enlightenment" explains the unarisen and unceasing in the brief section above; the "meaning of non-enlightenment" explains the meaning of arising and ceasing within the sentence "in union with arising and ceasing" in the brief section above; the identity and difference explain "neither one nor different" in the brief section above. Within the first, there are three parts: first, indicating the eighth consciousness as the root source of saṃsāra; second, from "Furthermore, original enlightenment accords with defilement..." onward, indicating the eighth consciousness as the root source of the Buddha-fruit; third, from "Furthermore, the essence and marks of enlightenment..." onward, generally indicating the essential principle. Within the first, there are three parts: first, revealing the essence of enlightenment; second, from "Furthermore, because of having enlightened to the source of the mind..." onward, explaining the ultimate and non-ultimate—the ultimate being the practice of true illumination, the non-ultimate being the practice of conditioned illumination; third, from "Therefore, all sentient beings..." onward, concluding with the true and the false. Within the first, there are two parts: first, explaining that original enlightenment is the essence of true illumination; second, from "Initial enlightenment..." onward, explaining that initial enlightenment is the function of true illumination, this function here not being the essential principle, but merely introduced in contrast. Within the first, there are two parts: first, presenting the essence; second, from "relying on this dharmakāya..." onward, explaining the name. Within the first, there are two parts: first, directly presenting its essence; second, from "That which is free from the marks of thought..." onward, explaining its meaning. "The meaning of enlightenment" is the heading. "What is called the essence of mind" is the eighth consciousness; it is not matter and is unconditioned; being the reality among all minds, it is therefore called the essence. As for "free from thought", it cuts off the realm of names and marks and transcends false conception; therefore it is called free from thought. From here below, the second part explains the meaning. "That which is free from the marks of thought" reveals the name. As for "equal to the realm of space", this is not the physical great void; this is the real dharmatā-space. The physical great void is a non-existence of factual phenomena; although at present it lacks the marks of arising and ceasing, it ultimately returns to complete cessation; therefore it is called impermanent. How could the principle of true consciousness ultimately perish like space? Within the dharmas of principle, there are true emptiness and true existence. Yet the mind is not outside of emptiness, and emptiness is not outside of the mind. Because the mind is not outside of emptiness, it is equal to the realm of space and pervades all places; because emptiness is not outside of the mind, pure dharmas are quiescent and clear; therefore it is called true emptiness.