大乘起信論別記 1.30

1.30

Regarding the statement, 'What is termed the non-arising and non-ceasing combining with arising and ceasing, being neither one nor different, is called the ālayavijñāna': this 'non-arising and non-ceasing' is precisely the aforesaid tathāgatagarbha; the words 'arising and ceasing' refer to the arising and ceasing of the aforesaid mind of non-arising and non-ceasing. As for the words 'combining with': the mind of non-arising and non-ceasing activates into arising and ceasing, which is termed 'with'. This mind that arises and ceases and the arising and ceasing of the mind are not separated or divorced from each other; this is called 'combining'. As the treatise states below: 'Just as the water of the great ocean is stirred into waves by the wind, and the characteristics of water and the characteristics of wind are not separated from each other.' In this, the movement of the water is the characteristic of wind, while the wetness of the movement is the characteristic of water; though there are two characteristics, they have no two essences, and therefore are not separated. The mind is also like this: the arising and ceasing of the mind is constituted depending on avidyā, while the mind that arises and ceases is constituted from innate enlightenment, yet they do not have two essences and are not separated from each other; therefore, they combine. It is precisely that the non-arising and non-ceasing combines with arising and ceasing, not that arising and ceasing combines with the non-arising and non-ceasing. Regarding 'neither one nor different': because this mind and arising and ceasing are not one, it constantly does not lose its nature of non-arising and non-ceasing; furthermore, because the mind and arising and ceasing are not different, its whole essence also assumes the characteristic of arising and ceasing. If they were one, when it undergoes arising and ceasing it would lose non-arising and non-ceasing; if they were different, this non-arising and non-ceasing would not undergo arising and ceasing; therefore it is said to be 'neither one nor different'. Although there are two meanings, the essence of the mind is not two; this non-dual mind combining the two meanings is called the ālayavijñāna. As the Four-fascicle Laṅkāvatārasūtra states: 'For example, a lump of clay and fine dust particles are neither different nor not different; gold and ornaments made of it are also like this. If the lump of clay and the fine dust particles were different, the former would not be constituted of the latter; yet in reality it is constituted of them, therefore they are not different. If they were not different, there should be no distinction between a lump of clay and fine dust particles. In the same way, if the evolving consciousness, the storehouse consciousness, and the true characteristic were different, the storehouse consciousness would not be [their cause]; if they were not different, when the evolving consciousness ceases, the storehouse consciousness should also cease. But the inherent true characteristic in reality does not cease; therefore it is not that the true consciousness ceases, but only that the karmic characteristic ceases.' Now, this treatise directly interprets this sūtra passage; therefore it says 'neither one nor different'. What is called the 'evolving consciousness' here refers to the arising and ceasing perceiving aspect within the ālayavijñāna, which is called the evolving consciousness. Within it, the essence is called the storehouse consciousness. As the Ten-fascicle Laṅkāvatārasūtra states: 'The tathāgatagarbha-ālayavijñāna arises together with the seven kinds of consciousness, which is termed the evolving characteristic.' Therefore we know that the evolving characteristic is also within the ālayavijñāna. Regarding the 'inherent true characteristic': in the Ten-fascicle Laṅkāvatārasūtra, '"true" is called the inherent characteristic; the mind of innate enlightenment does not rely on delusive conditions, but by its nature is spontaneously spiritually aware—this is called the inherent true characteristic.' This is spoken with respect to the gate of the meaning of non-oneness. However, when it undergoes arising and ceasing in accordance with the wind of avidyā, the nature of spiritual awareness is not different from the original; therefore it can also be named the inherent true characteristic. This is spoken based on the gate of the meaning of non-difference. One should know that the name 'inherent true' is not exclusively in non-arising and non-ceasing.