大乘起信論義記別記 1.59

1.59

第二法說。問：如來藏是生耶？答：不也，由隨染生死不顯現故。問：既不生，應滅耶？答：不也，由隨染作生死故。問：亦生亦滅耶？答：不也，由藏性無二故。問：非生非滅耶。答：不也，由藏性具德故。問：生死是生耶？答：不也。由即真如，應滅耶？答：不也，由即真如，生死成故。經云「依如來藏有生死」，故知不滅。問：亦生亦滅耶？答：不也，由生死緣成無二故。問：非生滅耶？答：不也，由生死虛妄，依真如成故，真妄相作，真如不生，由隨染故。生死不滅，依真成故。生死不生，由即真故。真如不滅，由性不改故。真如是生，由隨緣作生死故。真如是滅，由隨緣不現故。真如亦生滅，由具違順性故。《經》云「如來藏者，受苦樂與因俱，若生若滅。」又云「一切法不生，我說剎那義。」又云「不生不滅，是無常義等。」准思之。真非生非滅，何以故？性離分別故，不同所謂故。

Second, explanation through the Dharma. Question: Does the tathāgatagarbha arise? Answer: No, because conforming to defilement, birth-and-death is not manifested. Question: Since it does not arise, should it cease? Answer: No, because conforming to defilement it produces birth-and-death. Question: Does it both arise and cease? Answer: No, because the nature of the garbha is non-dual. Question: Does it neither arise nor cease? Answer: No, because the nature of the garbha is complete with virtues. Question: Does birth-and-death arise? Answer: No. Since it is identical to tathatā, should it cease? Answer: No, because being identical to tathatā, birth-and-death is formed. A sūtra states: 'Relying on the tathāgatagarbha there is birth-and-death'; hence we know it does not cease. Question: Does it both arise and cease? Answer: No, because birth-and-death conditioned into being is non-dual. Question: Does it neither arise nor cease? Answer: No, because birth-and-death is false and relies on tathatā to be formed; true and false mutually effect each other. Tathatā does not arise, because it conforms to defilement. Birth-and-death does not cease, because it is formed relying on the true. Birth-and-death does not arise, because it is identical to the true. Tathatā does not cease, because its nature does not change. Tathatā arises, because conforming to conditions it produces birth-and-death. Tathatā ceases, because conforming to conditions it is not manifested. Tathatā also arises and ceases, because it is complete with natures that are contrary and accordant. A sūtra states: 'The tathāgatagarbha experiences suffering and pleasure together with its causes, whether arising or ceasing.' It also states: 'All dharmas do not arise; I teach the meaning of the momentary.' It also states: 'Neither arising nor ceasing is the meaning of impermanence, and so forth.' Reflect upon this accordingly. The true neither arises nor ceases. Why is that? Because its nature is free from conceptual discrimination, and not identical to what has been said.