大乘起信論義記 1.129

1.129

是心生滅者，隨熏變動故，總舉生滅門，起下「依如來藏故有生滅心」已下文也。因緣者，生滅緣由故，起下「復次生滅因緣」已下文也。言相者，生滅之狀故，起下「復次生滅相者」已下文也。何故真如門中云即示，生滅門中云能示者？以真如是不起門，與彼所顯體大無有異相、詮旨不別，故云即示也。以是不起故，唯示體也。生滅是起動門，染淨既異，詮旨又分，能所不同，故不云即也。自體相用者，體謂生滅門中本覺之義，是生滅之自體，生滅之因故。在生滅門中亦辨體也，翻染之淨相及隨染之業用，並在此門中，故具論耳。是故下文釋生滅門內，具顯所示三大之義，意在於此。何故真如門中直云體，生滅門中乃云自體等者？以所示三大義還在能示生滅門中，顯非別外，故云自也。

"The arising and ceasing of this mind" means that because it changes and stirs in accordance with perfuming, it generally designates the gate of arising and ceasing, introducing the subsequent text below beginning with "Because it relies on the tathāgatagarbha, there is the mind of arising and ceasing." "Causes and conditions" means the reasons for arising and ceasing, introducing the text below beginning with "Furthermore, the causes and conditions of arising and ceasing." "Marks" means the conditions of arising and ceasing, introducing the text below beginning with "Furthermore, the marks of arising and ceasing." Why does [the text] say "directly reveals" in the gate of tathatā, but "can reveal" in the gate of arising and ceasing? Because tathatā is the non-arising gate, having no different marks from the greatness of essence revealed by it, and the verbal expression and the intended sense are not distinct; hence it says "directly reveals." Because it is non-arising, it reveals only the essence. Arising and ceasing is the active gate; since defilement and purity are distinct, the verbal expression and the intended sense are differentiated, and the revealing and the revealed are not identical; hence it does not say "directly." Regarding "its own essence, marks, and function": "essence" refers to the meaning of innate enlightenment within the gate of arising and ceasing, which is the own-essence of arising and ceasing and the cause of arising and ceasing. Therefore, within the gate of arising and ceasing, the essence is also discussed. The pure marks that reverse defilement and the karmic functions that conform to defilement are both within this gate; hence they are fully discussed. Therefore, the subsequent text explaining within the gate of arising and ceasing fully reveals the meaning of the three greatnesses that are revealed; the intention lies in this. Why does the gate of tathatā simply say "essence," whereas the gate of arising and ceasing says "its own essence," and so forth? Because the meaning of the three greatnesses revealed resides right within the gate of arising and ceasing that can reveal [them], showing that they are not separate or external; hence it says "its own."