大乘起信論義記 2.13

2.13

初中言一心者，謂一如來藏心含於二義：一、約體絕相義，即真如門也。謂非染非淨、非生非滅、不動不轉，平等一味，性無差別，眾生即涅槃，不待滅也；凡夫、彌勒同一際也。二、隨緣起滅義，即生滅門也。謂隨熏轉動成於染淨，染淨雖成，性恒不動，只由不動能成染淨，是故不動亦在動門。是故下文云識有二義中本覺是也；上文生滅門中自體是也。《勝鬘》中「不染而染，染而不染」等者，此約生滅門說也。《楞伽》云「如來藏名阿賴耶識，而與無明七識共俱，如大海波，常不斷絕」等。又云「如來藏者，為無始虛偽惡習所熏，名為識藏。」又云「如來藏者，為善不善因，受苦樂與因俱，若生若滅，猶如伎兒作諸伎樂」等，廣如二部《楞伽》中說。此等並約生滅門說也。然此二門，舉體通融，際限不分，體相莫二，難以名目，故曰「一心有二門」等也。

In the first, "One Mind" means that the one tathāgatagarbha mind contains two meanings: 1. In terms of essence cutting off marks, this is the gate of tathatā. It means non-defiled and non-pure, non-arising and non-ceasing, unmoving and non-evolving, equal and of one taste, with no difference in nature; sentient beings are nirvāṇa itself, not awaiting cessation; ordinary beings and Maitreya are on the identical plane. 2. In terms of arising and ceasing in accordance with conditions, this is the gate of arising and ceasing. It means that moving and transforming in accordance with perfuming, it becomes defiled and pure; although defilement and purity are formed, its nature is constantly unmoving. Precisely because it is unmoving, it can form defilement and purity; therefore, the unmoving is also present within the moving gate. Hence, in the text below, among the two meanings of consciousness, it is innate enlightenment; in the text above, within the gate of arising and ceasing, it is "its own essence." When the Śrīmālā says "without being defiled, it is defiled; being defiled, it is undefiled," and so forth, this is spoken in terms of the gate of arising and ceasing. The Laṅkāvatāra says: "The tathāgatagarbha is called the ālayavijñāna, and together with avidyā and the seven consciousnesses it coexists, like the waves of the great ocean, constantly without interruption," and so forth. It also says: "The tathāgatagarbha is perfumed by beginningless false and evil habits, and is named the repository consciousness." It also says: "The tathāgatagarbha is the cause of good and non-good; experiencing suffering and pleasure together with causes, whether arising or ceasing, it is like an actor performing various musical entertainments," and so forth, as extensively explained in the two versions of the Laṅkāvatārasūtra. These are all spoken in terms of the gate of arising and ceasing. However, as for these two gates, the entire essence thoroughly merges, boundaries are not distinguished, essence and marks are not two, and it is difficult to designate them; hence it says "the One Mind has two gates," and so forth.