大乘起信論義記 2.13

2.13

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.