大乘起信論義疏 1.73

1.73

言「法界」者，諸種種法差別不同，名之為界。言「一相」者，心是一相也。言「即是如來平等法身」者，非但眾生身中之理，諸佛以此為體原故，故言即是也。自下第二釋名，此中有二：一者立名；二者「何以故」下，釋名所以。言「依此法身說名本覺」者，以名寄法。自下第二釋名。「何以故」者，立本所以也。「對始覺義說」者，修習以後起始有用，名始覺也。此覺本無今有，以此對故名之為本。自下第二釋始覺中有二：一者覆體即同，本覺隱顯為異。藏識在染名之隱，藏識在果名之顯，非是先染後隨對治為淨法也。故《勝鬘》言「隱為如來藏，顯為法身。」此之體義，非用義也。二者釋義。何故同一本覺復名始覺者？「依本覺故而有不覺」，無明之心覆隱真實，而依不覺起緣照解，對治眾惑然後方顯，故名始覺。自下第二明其究竟非究竟義，此中有三：一者總釋二義；二者「此義云何」以下，釋其相；三者「是故修多羅」以下，引經證成。言「覺心原故名究竟」者，真照解也。修成佛故，名究竟覺。言「非覺原故非究竟」者，是緣智解。終心之中，以滅已故，非究竟覺也。

As for "dharmadhātu", the diverse differences of various dharmas are called dhātu. As for "the one mark", the mind is the one mark. As for "is precisely the impartial dharmakāya of the Tathāgata", it is not only the principle within the bodies of sentient beings; because all Buddhas take this as their essential source, it is therefore said to be precisely [it]. From here below, the second part explains the name; herein are two parts: first, establishing the name; second, from "Why is this?" onward, explaining the reason for the name. "Relying on this dharmakāya, it is said to be original enlightenment" attaches the name to the dharma. From here below, the second part explains the name. "Why is this?" establishes the reason for "original". "It is spoken in contrast to the meaning of initial enlightenment": after cultivation and practice, starting to give rise to functional application is called initial enlightenment. This enlightenment was originally absent and is now present; being spoken in contrast to this, it is called original. From here below, the second part explains initial enlightenment; herein are two parts: first, covering the essence, they are identical, while original enlightenment differs by being concealed or revealed. The ālayavijñāna in defilement is called concealed; the ālayavijñāna in the fruit is called revealed; it is not that it is defiled first and subsequently becomes pure dharmas following counteragents. Therefore, the Śrīmālā Sūtra says: "When concealed, it is the tathāgatagarbha; when revealed, it is the dharmakāya." This is the meaning of essence, not the meaning of function. Second, explaining the meaning. Why is the same original enlightenment also named initial enlightenment? "Relying on original enlightenment, there is non-enlightenment": the mind of avidyā conceals the true reality, and relying on non-enlightenment, one gives rise to the understanding of conditioned illumination, which applies counteragents to all delusions and only then becomes revealed; therefore it is called initial enlightenment. From here below, the second part explains its meaning of ultimate and non-ultimate; herein are three parts: first, generally explaining the two meanings; second, from "What does this mean?" onward, explaining their marks; third, from "Therefore, the sūtras..." onward, citing sūtras for confirmation. As for "Because of having enlightened to the source of the mind, it is called ultimate", this is the understanding of true illumination; because it is cultivated into Buddhahood, it is called ultimate enlightenment. As for "Because of not having enlightened to the source, it is not ultimate", this is the understanding of conditioned wisdom; within the final mind, because it has already ceased, it is not ultimate enlightenment.