大乘起信論別記 1.29

1.29

Regarding the statement, "Based on the tathāgatagarbha, there is the mind of arising and ceasing," this means that the non-arising and non-ceasing mind, moved by the wind of avidyā, produces arising and ceasing; hence it is said that the mind of arising and ceasing is based on the non-arising and non-ceasing mind. However, the non-arising and non-ceasing mind and the mind of arising and ceasing are not two in mental essence; it is only by taking the two meanings that the mind is taken as two, in order to speak of "based on." Just as still water, blown by wind, becomes moving water, and although moving and stillness differ, the water's essence is one, yet it can be said that based on still water there is its moving water. One should know that the principle here is also like this. As the treatise says below: "The naturally pure mind is moved by the wind of avidyā." Also, the Four-fascicle Sūtra says: "The tathāgatagarbha, perfumed by beginningless evil predispositions, is called the storehouse consciousness." It also says: "The momentary is called the storehouse consciousness." One should know that what is called here the "mind of arising and ceasing" refers precisely to the storehouse consciousness. Now, universally taking the based-upon tathāgatagarbha and the relying mind of arising and ceasing together constitutes the gate of the arising and ceasing of the mind. Therefore, regarding the statement "the gate of the arising and ceasing of the mind," it is that based on the tathāgatagarbha there is the mind of arising and ceasing; it does not set aside the tathāgatagarbha and take only the mind of arising and ceasing as the gate of arising and ceasing. As the text below says, "this consciousness has two meanings"; hence we know that both meanings are within the gate of arising and ceasing.