大乘起信論義記別記 1.34

1.34

第十九、如來藏中恒沙功德，說有三門：一、建立門；二、分齊門；三、屬果門。初中建立者，曲有四義：一、依真如上義，謂依真如上義，說有此德，非謂有別事。論云「皆依真如義說故。」二、對染義，謂對恒沙煩惱過失，翻對顯示如此恒沙功德。如論辨。三、為因義，謂能內熏眾生，令厭求起行等，論云「恒沙性德內熏眾生」等。四、依持義，謂與佛果恒沙功德為依故，說有此德，論云「以對始覺故說本覺」也。二、顯義分齊門。恒沙性德，皆是生滅門內真如中說，非是自性不變真如門中辨。何以故？彼絕待。然四義中，初二約得道前染位；後一得道後淨位；中一約得道中染淨位。又初一差別之無差別，後三是無差別之差別。又初二是自性住佛性；次一引出佛性；後一至得果佛性。三、以因屬果，以因中有初義故，是故果中得有法身義。以因中有翻染義故，今果位中有解脫。以因中有內熏為因義故，今果位中成般若大智義。以因中具前三義故，今果位中有般若、解脫、法身三德義也。以有第四義故，今果位中了因得有所了果法。又由此義，今果位功德成就也。是故由前三義，別成三德；由後一義，總攝佛果無量功德。故由此等義故，是故因位眾生心中決定有恒沙功德，略顯如是。

Nineteenth: Concerning the merits numerous as the sands of the Ganges within the tathāgatagarbha, they are explained through three gates: first, the gate of establishment; second, the gate of demarcating scope; third, the gate of belonging to fruition. In the first, establishment, there are specifically four meanings: 1. The meaning based upon tathatā, which means that based upon the meaning of tathatā, these virtues are spoken of, not that there are separate matters. The treatise states: "Because they are all spoken of based upon the meaning of tathatā." 2. The meaning of counterposing defilement, which means counterposing the faults of defilements numerous as the sands of the Ganges, displaying by counterposition such merits numerous as the sands of the Ganges, as analyzed in the treatise. 3. The meaning of serving as cause, which means being able to internally perfume sentient beings, causing them to generate loathing and seeking, to initiate practice, and so forth; the treatise states: "The inherent virtues numerous as the sands of the Ganges internally perfume sentient beings," and so forth. 4. The meaning of supporting and sustaining, which means that because they serve as support for the merits numerous as the sands of the Ganges of the Buddha-fruition, these virtues are spoken of; the treatise states: "Because it is counterposed to initial enlightenment, original enlightenment is spoken of." Second, the gate of showing the scope of the meaning: The inherent virtues numerous as the sands of the Ganges are all spoken of within tathatā in the aspect of arising and ceasing, and are not analyzed in the aspect of tathatā of unchanging self-nature. Why is this? Because that [aspect of tathatā] is beyond all duality. However, among the four meanings, the first two pertain to the defiled state prior to attaining the Path; the last one pertains to the pure state after attaining the Path; the middle one pertains to the defiled-pure state during the attainment of the Path. Furthermore, the first is the non-distinction of distinctions, while the latter three are the distinctions of non-distinction. Furthermore, the first two are the Buddha-nature residing in self-nature; the next one is the Buddha-nature brought forth; the last one is the Buddha-nature of attained fruition. Third, attributing the cause to the fruition: Because the first meaning exists in the cause, the meaning of dharmakāya can exist in the fruition. Because the meaning of counterposing defilement exists in the cause, there is now vimokṣa in the stage of fruition. Because the meaning of internal perfuming serving as cause exists in the cause, the meaning of the great wisdom of prajñā is now accomplished in the stage of fruition. Because the cause possesses the previous three meanings, there are now the meanings of the three virtues of prajñā, vimokṣa, and dharmakāya in the stage of fruition. Because the fourth meaning exists, the elucidating cause can now have elucidated fruit-dharmas in the stage of fruition. Furthermore, due to this meaning, the merits in the stage of fruition are now accomplished. Therefore, by the previous three meanings, the three virtues are individually accomplished; by the latter one meaning, the immeasurable merits of the Buddha-fruition are universally subsumed. Therefore, due to these meanings, in the minds of sentient beings in the causal stage there are definitely merits numerous as the sands of the Ganges; they are briefly revealed like this.