大乘起信論別記 1.18

1.18

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.