大乘起信論義記別記 1.39

1.39

第二十四、覺體相中四鏡義，十門分別。一、釋名，如實者，真德也；空者，對妄也；鏡者，喻也，從法喻得名。餘並准此。二因者，能現諸法也；熏者，內熏也，此即因之熏，故內熏也。夫此內熏，能生始覺之果，故亦名因熏，此即因是熏，故名因熏也。法者，體相也；出者，出二癡也；離者，不與根本無明和合也；緣熏者，作外緣熏眾生，此亦即緣是熏也。二、出體者，並以生滅門中本覺真如三大為體。三、生起次第者，由對妄故，初說為空，以空妄故。次顯真德隨緣，成內熏熏習，故云因熏也。由有熏習力故，能治妄顯真，故次明法出離也。由出離染故，即起無邊淨用，故明緣熏也。四、約染淨分別者，初二染故在纏，名有垢真如；後二淨故出障，名無垢真如也。五、約因果分別者，初二在因，後二在果。因中，初一舉體，次一成因。果中，先斷果，德果。文可先果體，後果用。六、相對分別者，初與三，二與四，各何別者？謂初自性離，三對治離，二內因熏，四外緣熏，有此差別也。七、對智淨等分別者，此中法出離與前智淨，及此緣熏與前不思業，各何別者？智淨約能觀，法出約所觀，不思業約智用，緣熏約法用；以始覺即同本覺故，所以隨一即收餘耳。八、以約三佛性分別者，前一唯自性住，後一唯至得果佛性，因熏亦性亦引出，法亦引出亦至得果。九、約喻分別者，虛空有四義：一、物所不能壞；二、容受諸色法；三、色滅淨空顯；四、空能現色。鏡亦有四義：一、實質不入中；二、能現諸影像；三、磨營去塵垢；四、照用諸物。法中義准之。十、約三大分別者，初一唯體非相用；次一亦體亦相而非用；次一亦相亦用而非體；後一唯一唯用非體相，此就分別門說。若約鎔融門，四義皆具三大耳。

Twenty-fourth, regarding the meaning of the four mirrors in the essence and characteristics of enlightenment, they are distinguished through ten gates. First, explaining the names: 'As it truly is' is the true virtue; 'empty' is in contrast to delusion; 'mirror' is the metaphor; they take their names from the doctrine and the metaphor. The rest follow this. 'Cause' means being able to manifest all dharmas; 'perfuming' is internal perfuming, so this is the perfuming of the cause, hence internal perfuming. Moreover, this internal perfuming can produce the fruition of initial enlightenment, and so it is also called causal perfuming; this is the cause being the perfuming, hence it is called causal perfuming. 'Dharma' is essence and characteristics; 'emergence' is emerging from the two types of delusion; 'detachment' is not combining with fundamental ignorance; 'perfuming by conditions' is acting as an external condition to perfume sentient beings, which also means that the condition is the perfuming. Second, identifying the essence: all take the three greatnesses of original enlightenment tathatā within the aspect of arising and ceasing as their essence. Third, the order of arising: being in contrast to delusion, it is first spoken of as empty, because it empties delusion. Next, it reveals that true virtue conforms to conditions to form the perfuming of internal perfuming, hence called causal perfuming. Because there is the power of perfuming, it can counter delusion and manifest the true, so next it explains the dharma's emergence and detachment. Because of emerging and detaching from defilement, it then gives rise to boundless pure functions, hence it explains perfuming by conditions. Fourth, distinguishing in terms of defilement and purity: the first two, being defiled, are in bondage and called tathatā with defilement; the latter two, being pure, emerge from hindrances and are called tathatā without defilement. Fifth, distinguishing in terms of cause and fruition: the first two are in the cause, and the latter two are in the fruition. In the cause, the first one presents the essence, and the next one forms the cause. In the fruition, first is the fruition of abandonment, then the fruition of virtue; the text can first be the fruition's essence, and then the fruition's function. Sixth, distinguishing by relative contrast: what is the difference between the first and the third, and the second and the fourth? The first is detachment by self-nature, and the third is detachment through antidotes; the second is internal causal perfuming, and the fourth is external conditional perfuming—such are their differences. Seventh, distinguishing in contrast to pure marks of wisdom and the like: what are the differences between dharma emergence here and pure wisdom previously, and this conditional perfuming here and inconceivable activity previously? Pure wisdom is discussed in terms of the subject of contemplation, while dharma emergence is discussed in terms of the object of contemplation; inconceivable activity is discussed in terms of wisdom's function, while conditional perfuming is discussed in terms of the dharma's function. Because initial enlightenment is identical with original enlightenment, taking one subsumes the rest. Eighth, distinguishing in terms of the three Buddha-natures: the first is solely Buddha-nature residing in self-nature, the last is solely the Buddha-nature of attained fruition; causal perfuming is both nature and brought forth; dharma [emergence] is both brought forth and attained fruition. Ninth, distinguishing in terms of metaphor: space has four meanings: 1. it cannot be destroyed by material things; 2. it accommodates all form dharmas; 3. when form ceases, pure space is revealed; 4. space can manifest form. The mirror also has four meanings: 1. actual substances do not enter into it; 2. it can manifest all reflected images; 3. grinding and polishing remove dust and grime; 4. its illuminating function reflects all things. The doctrine should be understood accordingly. Tenth, distinguishing in terms of the three greatnesses: the first is solely essence, not characteristics or function; the second is both essence and characteristics, but not function; the third is both characteristics and function, but not essence; the last is solely one—solely function, not essence or characteristics. This is stated from the perspective of differentiation. If according to the perspective of mutual fusion, all four meanings fully possess the three greatnesses.