大乘起信論義疏 1.86

1.86

自下第三總標理體，此中有二：一者略標；二者「云何為四」以下，別釋。「復次覺體相者」，猶前本覺相者，即體相也，非相中相也。「有四大義」者，同一體中隨義分四，非別釋體四也。「與虛空等」者，是法性虛空也。此之表四俱無勝劣之異。「如淨鏡」者，喻淨無染也，亦喻相入無障礙。次下別釋，此四種中，一一之中立名即釋。「如實空鏡」者，猶前真如。「遠離心鏡無法現」者，就真而望，唯真猶立本來無妄，故經說言「佛不渡眾生，眾生無故。」「非覺照義故」者，雖是一體，心法不同，擿心而言，法不生知，是真諦理，故非覺照上法性空，即是謂也。何故與等？以此等餘，非此與等也。言「因熏習鏡」者，謂真心也。依因此心緣照熏習，故因熏習也。「一切世間悉中現」者，一切諸法心之為本，故本中現。然即現故，體中生耶？故言「不出」。亦可現無邊故，現外不出，體中現故。雜亂一相，故言「不入」，以不入故，妄法敗亡，故言「不失不壞」。一云，就真法說，絕言離相，超外眾物而不離有無，故言不出。不離有無而非有無，故言不入。故經說言「雖在陰界入，而不同陰界入」也。以萬像外而不失壞，故言不失壞。是為何物？常住一心。何以故？一切真實性故，無法不真也。「又一切染法不能」者，心體常住故不能染，非謂用義也。「智體不動」者，釋不染由。「具足無漏熏眾生」者，具淨法故，冥資眾生，令修善行也。「法出離鏡」者，猶智淨相也。真法出於煩惱惑障，故言出離也。「謂不空」者，恒沙淨法，湛然滿故。「煩惱礙」者，猶煩惱障。言「智礙」者，猶智障也，諸惑雖眾，無出二障。然此義者，下二障中具廣分別也。「離和合相淳淨明」者，離六七識心相也。「緣熏習鏡」者，猶上不思議業相也。以緣智修習故，得名緣熏習也。「依法出離」者，依體起相用。「遍照眾生心令修善」者，是報佛也。「隨念示現」者，是應佛也。此四之中前二是理、後二是行，理行俱明故無餘無上。

From here below, the third [part] generally indicates the reality-essence (tattva-kāya). In this there are two [parts]: first, a brief indication; second, from "What are the four?" onward, a distinct explanation. "Furthermore, the essence and marks of enlightenment": like the marks of original enlightenment mentioned earlier, these are the essence and marks themselves, not the marks within the marks. "There are four great meanings": within the single essence, four are distinguished according to meaning; it does not mean there are four distinct essences. "Equal to empty space": this is the empty space of dharmatā. This expresses that all four are without any difference of superiority or inferiority. "Like a pure mirror": this is a metaphor for purity free of defilement; it also serves as a metaphor for mutual penetration without obstruction. Next below is the distinct explanation. Among these four kinds, each is named and then explained. "The mirror of true emptiness": like tathatā mentioned earlier. "Far removed from all phenomena of the mind mirror appearing": viewed from the perspective of the real, only the real stands, originally free of delusion. Hence a sūtra says: "The Buddha does not deliver sentient beings, because sentient beings do not exist." "Because it is not the meaning of cognitive illumination": although they are of one essence, the mind and dharmas are different; speaking by distinguishing the mind, dharmas do not generate cognition. This is the principle of ultimate truth, and therefore it is not cognitive illumination; the emptiness of dharmatā mentioned above is precisely what is meant. Why is it said to be equal to them? Because this is equal to the rest, not that the rest is equal to this. "The mirror of causal perfuming": this refers to the true mind. Depending on this mind as cause, it conditions, illuminates, and perfumes; hence it is [called] causal perfuming. "All worlds appear within it": all dharmas have mind as their basis, hence they appear within the basis. Yet, since they appear, are they generated within the essence? Hence it says: "They do not go out." It may also be because what appears is boundless: appearing without going outside, because they appear within the essence. Mixed and merged in a single mark, hence it says: "They do not enter." Because they do not enter, delusional dharmas fail and perish, hence it says: "They are neither lost nor destroyed." Another interpretation says: spoken in terms of the real dharma, it cuts off words and is free of marks; it transcends external objects yet is not apart from existence and non-existence, hence it says "it does not go out." Not apart from existence and non-existence, yet neither existence nor non-existence, hence it says "it does not enter." Thus a sūtra says: "Although it is in the aggregates, realms, and entrances, it is not the same as the aggregates, realms, and entrances." Existing beyond the myriad phenomena yet not lost or destroyed, hence it says "neither lost nor destroyed." What kind of thing is this? The eternal single mind. Why? Because it is the true nature of all things, and there is no dharma that is not real. "Moreover, all defiled dharmas cannot [defile it]": because the mind-essence is eternal, it cannot be defiled; this does not refer to the meaning of its activity. "The essence of wisdom is unmoving": this explains the reason for its non-defilement. "Fully endowed with undefiled [dharmas], it perfumes sentient beings": because it is endowed with pure dharmas, it secretly aids sentient beings, causing them to cultivate good practices. "The mirror of dharma-emergence": like the aspect of wisdom-purity. The real dharma emerges from the obstructions of afflictive delusions, hence it says "emergence." "Namely, non-empty": because pure dharmas numerous as the sands of the Ganges are clear and full. "The afflictive obstruction": like the kleśāvaraṇa. "The cognitive obstruction": like the jñeyāvaraṇa. Although the delusions are many, they do not exceed these two obstructions. However, this meaning will be fully analyzed below under the two obstructions. "Separated from the composite mark, pure and luminous": separated from the mental marks of the sixth and seventh consciousnesses. "The mirror of condition-perfuming": like the aspect of inconceivable activity mentioned above. Because it is cultivated through conditioned wisdom, it gets the name "condition-perfuming." "Relying on dharma-emergence": relying on the essence to give rise to marks and activities. "Pervasively illuminating the minds of sentient beings, causing them to cultivate good": this is the saṃbhogakāya Buddha. "Manifesting according to thoughts": this is the nirmāṇakāya Buddha. Among these four, the first two are principle and the latter two are practice. Since principle and practice are both clarified, it is without remainder and unsurpassable.