起信論疏 1.14

1.14

此下第二說立義分，文中有二：一者結前起後；「摩訶」以下，第二正說，立二章門：謂法與義。法者是大乘之法體，義者是大乘之名義。初立法者，起下釋中初釋法體之文；次立義者，起下「復次真如自體相」者以下釋義文也。初立法中亦有二立：一者就體總立，起下釋中初總釋文；二者依門別立，起下言「真如」者以下別釋文也。初中「所言法者，謂眾生心」者，自體名法。今大乘中一切諸法皆無別體，唯用一心為其自體，故言法者謂眾生心也。言「是心即攝一切」者，顯大乘法異小乘法。良由是心通攝諸法，諸法自體唯是一心，不同小乘一切諸法各有自體，故說一心為大乘法也。「何以故」下，依門別立，此一文內含其二義：望上釋總義、望下立別門。然心法是一，大乘義廣，以何義故？直依是心顯大乘義，故言何以故。下釋意云：心法雖一，而有二門：真如門中有大乘體、生滅門中有體相用。大乘之義莫過是三，依一心顯大乘義也。言「是心真如」者，總舉真如門，起下「即是一法界」以下文也；次言「相」者，是真如相。起下「復次真如者依言說分別有二種」以下文也。言「是心生滅」者，總舉生滅門，起下「依如來藏故有生滅心」以下文；言「因緣」者，是生滅因緣，起下「復次生滅因緣」以下文也。次言「相」者，是生滅相，起下「復次生滅者」以下文也。言「能示摩訶衍自體」者，即是生滅門內之本覺心，生滅之體、生滅之因，是故在於生滅門內；然真如門中直言大乘體，生滅門中乃云自體者，有深所以，至下釋中，其義自顯也。言「相用」者，含有二義：一者能示如來藏中無量性功德相，即是相大義；又示如來藏不思議業用，即是用大義也。二者真如所作染相名相，真如所起淨用名用，如下文言「真如淨法實無於染，但以無明而熏習故則有染相。無明染法本無淨用，但以真如而熏習故則有淨用」也。立法章門竟在於前。

Below this is the second [section], explaining the "Section on Establishing the Meaning." Within the text there are two parts: first, concluding what came before and introducing what follows; second, from "Mahā[yāna]" onward is the actual explanation, which establishes two chapter-headings: namely, dharma and meaning. "Dharma" is the dharma-essence of the Mahāyāna; "meaning" is the nominal meaning of the Mahāyāna. Establishing dharma first initiates the subsequent text in the explanation that first explains the dharma-essence. Establishing meaning next initiates the subsequent text in the explanation of meaning from "Furthermore, the essential nature and characteristics of tathatā" onward. Within the initial establishment of dharma there are also two establishments: first, establishing it generally in terms of essence, which initiates the initial general explanation in the subsequent explanation; second, establishing it specifically according to the gates, which initiates the subsequent specific explanation from the words "tathatā" onward. In the first, "What is called 'dharma' refers to the minds of sentient beings": its own essence is called dharma. Now, in the Mahāyāna, all dharmas have no separate essence; they only take the One Mind as their own essence. Therefore it says that the dharma refers to the minds of sentient beings. When it says, "this mind encompasses all [dharmas]," it reveals that the Mahāyāna dharma is different from the Hīnayāna dharma. Truly, because this mind universally encompasses all dharmas, and the own essence of all dharmas is solely the One Mind—unlike the Hīnayāna where all dharmas each have their own separate essence—the One Mind is said to be the Mahāyāna dharma. From "Why is this?" onward, it establishes [it] specifically according to the gates. This single passage contains two meanings: looking upward, it explains the general meaning; looking downward, it establishes the specific gates. Since the dharma of mind is one, yet the meaning of Mahāyāna is vast, for what reason is the meaning of Mahāyāna directly revealed in dependence on this mind? Hence it says: "Why is this?" The intention of the explanation below is: although the dharma of mind is one, it has two gates. Within the gate of tathatā there is the essence of the Mahāyāna; within the gate of arising and ceasing there are the essence, characteristics, and function. The meaning of Mahāyāna does not exceed these three; relying on the One Mind reveals the meaning of the Mahāyāna. When it says "tathatā of this mind," it generally adduces the gate of tathatā, initiating the subsequent text from "namely, the one dharmadhātu" onward. Next, when it says "characteristics," these are the characteristics of tathatā, initiating the subsequent text from "Furthermore, as for tathatā, based on verbal distinction there are two kinds" onward. When it says "the arising and ceasing of this mind," it generally adduces the gate of arising and ceasing, initiating the subsequent text from "in dependence on the tathāgatagarbha there is the mind of arising and ceasing" onward. When it says "causes and conditions," these are the causes and conditions of arising and ceasing, initiating the subsequent text from "Furthermore, the causes and conditions of arising and ceasing" onward. Next, when it says "characteristics," these are the characteristics of arising and ceasing, initiating the subsequent text from "Furthermore, as for arising and ceasing" onward. When it says "can reveal the own essence of the Mahāyāna," this is precisely the original enlightenment mind within the gate of arising and ceasing; it is the essence of arising and ceasing and the cause of arising and ceasing, and is therefore within the gate of arising and ceasing. However, while the gate of tathatā directly speaks of the "essence of the Mahāyāna," the gate of arising and ceasing says "own essence"; there is a profound reason for this, and when reaching the explanation below, its meaning will naturally become apparent. When it says "characteristics and functions," it contains two meanings: first, it can reveal the immeasurable characteristics of essential virtues within the tathāgatagarbha, which is the meaning of the greatness of characteristics; furthermore, it reveals the inconceivable karmic activity of the tathāgatagarbha, which is the meaning of the greatness of function. Second, the defiled characteristics produced by tathatā are called characteristics, and the pure functions arisen from tathatā are called functions. As the text below states: "The pure dharma of tathatā is genuinely without defilement, but only because of being perfumed by avidyā does it possess defiled characteristics; the defiled dharma of avidyā originally has no pure function, but only because of being perfumed by tathatā does it possess pure function." The chapter-heading on establishing the dharma is concluded above.