起信論疏 1.24

1.24

「復次」以下，次明性淨本覺之相，於中有二：一者總標、二者別解。初中言「與虛空等」者，無所不遍故；「猶如淨鏡」者，離垢現影故。四種義中：第一、第三，依離垢義以況淨鏡；第二、第四，依現像義亦有淨義也。別解之中，別顯四種，此中前二在於因性，其後二種在於果地。前二種者，明空與智，如《涅槃經》言「佛性者，第一義空；第一義空名為智慧。智者見空及與不空；愚者不見空與不空。」乃至廣說。今此初中言「遠離一切心境界相」者，即顯彼經第一義空也。「無法可現，非覺照義」者，是釋不見空與不空也。第二中言「一切世間境界悉於中現」者，是釋彼經智慧者見空及與不空，如彼經言「空者一切生死，不空者謂大涅槃故。」此中但現生死境界，既現於鏡，故言「不出」；而不染鏡，故曰「不入」。隨所現像，同本覺量、等虛空界、遍三世際，故無念念之失，亦無滅盡之壞，故言「不失不壞、常住一心」等也。上來明其淨鏡之義。「又一切」下，釋「因熏習」義也。第三中言「出於二礙淳淨明」者，是明前說，因熏習鏡出纏之時，為法身也。第四中言「依法出離故，遍照眾生心」者，即彼本覺顯現之時，等照物機、示現萬化，以之故言「隨念示現」。此與前說不思議業有何異者？彼明應身始覺之業，此顯本覺法身之用，隨起一化，有此二義。總說雖然，於中分別者，若論始覺所起之門，隨緣相屬而得利益，由其根本隨染本覺，從來相關有親疎故；論其本覺所顯之門，普益機熟不簡相屬，由其本來性淨本覺，等通一切無親疎故。廣覺義竟。

From "Furthermore" onward, the aspect of original enlightenment of pure nature is explained next. There are two parts to this: first, a general designation; second, a specific explanation. In the first part, where it says "equal to empty space," it is because there is nowhere it does not pervade; "just like a clear mirror" is because it is free from defilement and manifests reflections. Among the four meanings: the first and third compare it to a clear mirror based on the meaning of being free from defilement; the second and fourth also have the meaning of clarity based on the meaning of manifesting images. Within the specific explanation, four kinds are distinctly revealed: here, the first two pertain to the causal nature, while the latter two pertain to the stage of the fruit. The first two clarify emptiness and wisdom, as the Nirvāṇa-sūtra says: "Buddha-nature is paramārtha-śūnyatā; paramārtha-śūnyatā is called wisdom. The wise see emptiness and non-emptiness; the foolish see neither emptiness nor non-emptiness"—and so on at length. Now, in the first part here, where it says "far removed from all aspects of objects of the mind," this reveals the paramārtha-śūnyatā of that sūtra. "No dharma can be manifested; it is not of the nature of illuminating awareness" explains not seeing emptiness and non-emptiness. In the second part, where it says "all mundane realms of objects appear within it," this explains the wise person's seeing emptiness and non-emptiness in that sūtra, as that sūtra states: "Emptiness refers to all saṃsāra, while non-emptiness refers to the great nirvāṇa." Here, it only manifests the realm of saṃsāra: since it appears in the mirror, it is said to "not go out"; yet it does not defile the mirror, so it is said to "not enter." Conforming to the images that appear, it matches the measure of original enlightenment, equals the realm of empty space, and pervades the limits of the three times; therefore there is no loss from moment to moment, nor is there destruction by cessation; hence it says "neither lost nor destroyed, permanently abiding in the One Mind," and so forth. The above clarifies the meaning of the clear mirror. From "Furthermore, all..." onward, it explains the meaning of "cause of perfuming." In the third part, where it says "emerging from the two hindrances, pure and bright," this explains that when the previously mentioned mirror of the cause of perfuming emerges from entanglement, it becomes the dharmakāya. In the fourth part, where it says "relying on the Dharma's emergence, it universally illuminates the minds of sentient beings," this means that when that original enlightenment becomes manifest, it illuminates the capacities of beings equally and displays myriad transformations; for this reason it says "manifesting in accordance with thought." What is the difference between this and the inconceivable activity explained earlier? That one clarified the activity of initial enlightenment in the nirmāṇakāya, while this reveals the function of the dharmakāya of original enlightenment: each time a transformation arises, it has both of these meanings. Although this is so in general, when distinguished: in terms of the gate of that which is initiated by initial enlightenment, sentient beings are benefited in accordance with specific causal connections, because the underlying original enlightenment conforming to defilement has always had varying degrees of affinity and distance; in terms of the gate of that which is manifested by original enlightenment, it universally benefits those whose capacities have matured without selecting specific connections, because the fundamentally pure nature of original enlightenment extends equally to all without affinity or distance. The broad explanation of enlightenment is concluded.