起信論疏 1.16

1.16

解釋分中，在文亦二：一者結前起後、二者正釋。正釋中有三：一者舉數總標、二者依數開章、三者依章別解。開章中，言「顯示正義」者，正釋立義分中所立也。「對治邪執、發趣道相」者，是明離邪就正門也。別解之中，即有三章：初釋顯示正義分中，大分有二：初正釋義、示後入門。正釋之中，依上有二：初釋法章門、後釋義章門。初中亦二：一者總釋，釋上總立；二者別解，解上別立。初中言「依一心法有二種門」者，如經本言「寂滅者名為一心，一心者名如來藏。」此言心真如門者，即釋彼經寂滅者名為一心也；心生滅門者，是釋經中一心者名如來藏也。所以然者，以一切法無滅，本來寂靜，唯是一心，如是名為心真如門，故言寂滅者名為一心。又此一心體有本覺，而隨無明動作生滅，故於此門如來之性隱而不顯，名如來藏。如經言「如來藏者，是善不善因，能遍興造一切趣生。譬如伎兒變現諸趣。」如是等義在生滅門，故言一心者名如來藏，是顯一心之生滅門。如下文言「心生滅者，依如來藏故有生滅心，乃至此識有二種義：一者覺義、二者不覺義。」當知非但取生滅心為生滅門，通取生滅自體及生滅相，皆在生滅門內義也。二門如是，何為一心？謂染淨諸法其性無二，真妄二門不得有異，故名為一；此無二處，諸法中實，不同虛空，性自神解，故名為心。然既無有二，何得有一？一無所有，就誰曰心？如是道理，離言絕慮，不知何以目之，強號為一心也。言「是二種門皆各總攝一切法」者，釋上立中是心即攝一切世間出世間法。上直明心攝一切法，今此釋中顯其二門皆各總攝。言「以是二門不相離故」者，是釋二門各總攝義。欲明真如門者染淨通相，通相之外無別染淨，故得總攝染淨諸法。生滅門者別顯染淨，染淨之法無所不該，故亦總攝一切諸法。通別雖殊，齊無所遣，故言二門不相離也。總釋義竟。

In the "Section on Explanation," the text also has two parts: first, concluding what came before and introducing what follows; second, the actual explanation. Within the actual explanation there are three parts: first, enumerating and generally indicating; second, opening chapter-headings according to the number; third, explaining specifically according to the chapter-headings. In opening the chapter-headings, when it says "revealing the correct meaning," it directly explains what was established in the "Section on Establishing the Meaning." "Remedying evil attachments and the characteristics of setting out toward the path" is the gate that explains leaving behind the wrong and approaching the right. Within the specific explanation, there are three chapters. In the first explanation of the section "Revealing the Correct Meaning," there are roughly two parts: first, directly explaining the meaning; [second], showing the subsequent gate of entry. Within the direct explanation, following what was above there are two parts: first, explaining the chapter-heading on dharma; next, explaining the chapter-heading on meaning. Within the first there are also two parts: first, a general explanation, explaining the general establishment above; second, a specific explanation, explaining the specific establishment above. In the first, when it says "relying on the dharma of the One Mind there are two gates," it is as the root sūtra states: "quiescent cessation is called the One Mind; the One Mind is called the tathāgatagarbha." Here, speaking of the gate of the tathatā of mind explains that sūtra's phrase "quiescent cessation is called the One Mind"; the gate of the arising and ceasing of mind explains the sūtra's phrase "the One Mind is called the tathāgatagarbha." Why is this so? Because all dharmas are unceasing and originally quiescent, being solely the One Mind; such is called the gate of the tathatā of mind, hence it says "quiescent cessation is called the One Mind." Furthermore, the essence of this One Mind possesses original enlightenment, yet conforming to avidyā it moves to produce arising and ceasing; therefore in this gate the nature of the Tathāgata is hidden and not manifest, and is called the tathāgatagarbha. As the sūtra says: "The tathāgatagarbha is the cause of good and non-good, capable of universally generating and creating all realms of rebirth, like an actor manifesting various realms of existence." Such meanings are in the gate of arising and ceasing; hence it says "the One Mind is called the tathāgatagarbha," which reveals the One Mind's gate of arising and ceasing. As the text below states: "As for the arising and ceasing of mind, in dependence on the tathāgatagarbha there is the mind of arising and ceasing, up to: this consciousness has two meanings: first, the meaning of enlightenment; second, the meaning of non-enlightenment." One should know that it does not merely take the mind of arising and ceasing to be the gate of arising and ceasing; comprehensively taking both the own essence of arising and ceasing and the characteristics of arising and ceasing, both are within the gate of arising and ceasing. If the two gates are like this, what is the One Mind? It means that with respect to defiled and pure dharmas, their nature is non-dual; the two gates of the true and the deluded cannot be different, hence it is called "One"; this non-dual place is the actual reality within all dharmas, unlike empty space, and its nature is intrinsically of spiritual comprehension, hence it is called "Mind." Yet since there are not two, how could there be one? Since the one does not exist at all, with respect to what could it be called mind? Such a principle is beyond words and cuts off contemplation; not knowing how to designate it, it is forced to be called the One Mind. When it says "these two gates each comprehensively encompass all dharmas," this explains the statement in the establishment above that "this mind encompasses all mundane and supramundane dharmas." Above it directly clarified that the mind encompasses all dharmas; now in this explanation it reveals that its two gates each comprehensively encompass them. When it says "because these two gates are not separate from each other," this explains the meaning of the two gates each comprehensively encompassing [all dharmas]. It intends to show that the gate of tathatā is the common characteristic of defilement and purity; outside of the common characteristic there is no separate defilement or purity, hence it can comprehensively encompass defiled and pure dharmas. The gate of arising and ceasing specifically reveals defilement and purity; defiled and pure dharmas leave nothing unencompassed, hence it also comprehensively encompasses all dharmas. Although the common and specific are distinct, equally nothing is excluded; therefore it says that the two gates are not separate from each other. The general explanation of the meaning concludes.