大乘起信論義記別記 1.35

1.35

第二十、不生不滅與生滅和合成賴耶義。說有二門：一、分相門；二、融攝門。前中二門：一、不生滅；二、生滅。前中亦二：一麁、二細。生滅中亦二：一麁、二細。不生滅中，麁者是真如門，動相盡故，不生滅義麁顯著故，是違害諸法差別之相，即是真如不變義也。二、細者，是真如隨染門，不違動相故。自不生滅義漸隱故，是故名細。即是生滅門中如來藏義，亦是本覺義。是故真如望有為法有二義：一、相違義；二、相順義。自體亦有二義：一、不變義；二、隨染義。是故《楞伽經》云「寂滅者名為一心，一心者名如來藏。」是此二也。二、生滅中：麁者是七識，隨境起盡相麁顯故，《楞伽經》中名為相生滅也；二、細者，是「無明風動」淨心成此起滅，是本識相漸隱難知，故名為細。《楞伽經》中名為「流注生滅」。論云「分別生滅相有二種：一麁、二細」等。是故生滅有為望真如有二義：一、相違義，起滅相麁故；二、相順義，起滅相微，漸漸同真故。論云「隨順觀世諦，則入第一義。」是此二門義。義門望自亦二義：一、相顯；二、性無。經云「一切法不生，我說剎那義」等。大段第二融攝門者，有三重：一、真如二義，體同義異，以全體不變，舉體隨緣，故不二也。二、生滅中麁細通融，舉體全麁亦全細，故鎔融無二法也。三、以真全體隨緣，現斯麁細生滅。是故若約唯麁生滅，則令真隱；若就唯細生滅，則令真現。細不生滅，若約唯麁不生滅，令二滅盡總，唯一真如平等顯現；若約唯細不生滅，則令細生滅漸細染住。餘義准思之。

Twentieth: The meaning of un-arising and un-ceasing combining with arising and ceasing to form the ālayavijñāna. It is explained through two gates: first, the gate of distinguishing characteristics; second, the gate of harmonious subsumption. In the former, there are two gates: first, un-arising and un-ceasing; second, arising and ceasing. Within the former there are also two: first, the coarse; second, the subtle. Within arising and ceasing there are also two: first, the coarse; second, the subtle. In un-arising and un-ceasing, the coarse is the aspect of tathatā: because the mark of movement is exhausted, the meaning of un-arising and un-ceasing is coarsely prominent, which is the mark that counteracts and destroys the distinctions of all dharmas; this is precisely the unchanging meaning of tathatā. Second, the subtle is the gate of tathatā conforming to defilement: because it does not counteract the mark of movement, the meaning of its own un-arising and un-ceasing gradually conceals itself; therefore, it is called subtle. This is precisely the meaning of the tathāgatagarbha within the aspect of arising and ceasing, and is also the meaning of original enlightenment. Therefore, tathatā has two meanings with respect to conditioned dharmas: first, the meaning of mutually conflicting; second, the meaning of mutually according. Its own essence also has two meanings: first, the unchanging meaning; second, the meaning of conforming to defilement. Therefore, the Laṅkāvatāra Sūtra states: "Quiescence and cessation is called the One Mind, and the One Mind is called the tathāgatagarbha." It refers to these two. Second, within arising and ceasing: the coarse is the seven consciousnesses, because their marks of arising and ceasing conforming to objects are coarsely prominent; in the Laṅkāvatāra Sūtra it is called "arising and ceasing of characteristics." Second, the subtle is that "the wind of avidyā moves" the pure mind to form this arising and ceasing, and the mark of this basic consciousness is gradually concealed and difficult to know; therefore, it is called subtle. In the Laṅkāvatāra Sūtra it is called "the arising and ceasing of the continuous flow." The treatise states: "In distinguishing the marks of arising and ceasing there are two kinds: first, coarse; second, subtle," and so forth. Therefore, arising and ceasing conditioned phenomena have two meanings with respect to tathatā: first, the meaning of mutually conflicting, because the marks of arising and ceasing are coarse; second, the meaning of mutually according, because the marks of arising and ceasing are minute and gradually become identical with the real. The treatise states: "Conformingly contemplating conventional truth, one then enters the ultimate truth." This is the meaning of these two gates. The gates of meaning also have two meanings with respect to themselves: first, the characteristics are manifest; second, their nature is non-existent. The sūtra states: "All dharmas do not arise; I speak of the meaning of momentariness," and so forth. The second major section, the gate of harmonious subsumption, has three levels: 1. Tathatā has two meanings whose essence is identical while their meanings differ: because its entire essence is unchanging, and its whole essence conforms to conditions, they are non-dual. 2. The coarse and subtle within arising and ceasing interpenetrate: its whole essence is entirely coarse and also entirely subtle; therefore, they melt together without being two dharmas. 3. Because the entire essence of the real conforms to conditions, it manifests this coarse and subtle arising and ceasing. Therefore, if one considers only the coarse arising and ceasing, it causes the real to be concealed; if one considers only the subtle arising and ceasing, it causes the real to manifest. As for the subtle un-arising and un-ceasing: if one considers only the coarse un-arising and un-ceasing, it causes both to be completely extinguished, and only the one tathatā is equally manifest; if one considers only the subtle un-arising and un-ceasing, it causes the subtle arising and ceasing to gradually abide as subtle defilement. The remaining meanings should be understood accordingly.