大乘起信論別記 1.18

1.18

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，即釋經本「寂滅者名為一心也。」言「心生滅門」者，是釋經本「一心者名如來藏。」是義云何？以一切諸法，無生無滅，本來寂靜，唯是一心。如是一心，是名為心真如門，故言寂滅者名為一心。又此一心體，是本覺，而隨無明，動作生滅。故於此門，如來之性，隱而不顯，名如來藏。如經云「如來藏是善不善因，能通興造一切趣生。譬如伎兒反現諸趣。」如是等義，是生滅門。故言一心者名如來藏，是顯一心之生滅門。如下文云「心生滅者，依如來藏故有生滅心，乃至此識有二種義，一者本覺、二者不覺。」故知非但取生滅心為生滅門，通取生滅自體生滅相，皆為生滅相，皆為生滅門內義也。以生滅因及生滅緣與生滅相，為生滅門，故二門義如是。所言一心者，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，體異虛空，性自神解，故名為心。然既無其二，何得有一？一無所有，將誰曰心？如是道理，離言絕慮，不知何以，自云強為一心也。

As for "Relying on the dharma of the One Mind, there are two kinds of gates": as the root sūtra says, "Quiescent cessation is called the One Mind; the One Mind is called the tathāgatagarbha." Here, speaking of the gate of the mind as tathatā explains the root sūtra's statement that "quiescent cessation is called the One Mind." Speaking of the gate of the mind as arising and ceasing explains the root sūtra's statement that "the One Mind is called the tathāgatagarbha." What does this mean? Because all dharmas are unarisen and unceasing, originally quiet and quiescent, they are solely the One Mind. Such a One Mind is called the gate of the mind as tathatā; therefore, it says that quiescent cessation is called the One Mind. Moreover, the essence of this One Mind is innate enlightenment, yet following avidyā, it acts as 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 generating all rebirth destinies; like an actor, it counter-manifests all destinies." Such meanings as these are the gate of arising and ceasing. Therefore, the statement that the One Mind is called the tathāgatagarbha reveals the gate of arising and ceasing of the One Mind. As the text below says: "As for the mind as arising and ceasing, relying on the tathāgatagarbha there is the mind of arising and ceasing ... up to, this consciousness has two kinds of meanings: first, innate enlightenment; second, non-enlightenment." Therefore, we know that not only is the mind of arising and ceasing taken as the gate of arising and ceasing, but universally taking the self-essence of arising and ceasing and the characteristics of arising and ceasing, they are all characteristics of arising and ceasing, all meanings within the gate of arising and ceasing. Because the causes of arising and ceasing, conditions of arising and ceasing, and characteristics of arising and ceasing constitute the gate of arising and ceasing, the meanings of the two gates are like this. As for what is called the One Mind: defiled and pure dharmas are non-dual in their nature, and the two gates of truth and delusion cannot be different; therefore, it is called "one." This non-dual locus is the reality within all dharmas; its essence is distinct from empty space, and its nature is intrinsically of spiritual comprehension; therefore, it is called "mind." However, since there is no duality, how can there be a oneness? When oneness does not exist at all, what shall be called mind? Such a principle is beyond words and cuts off thought; not knowing what to call it, it arbitrarily calls itself the One Mind.