起信論疏筆削記 1.31

1.31

但以下，三、敘生滅門。即下立義文云：是心生滅因緣相，能示摩訶衍自體相用故。解釋文云：心生滅者，依如來藏有生滅心，所謂不生不滅與生滅和合，乃至此非心識分別能知，以真如自在用義故。今敘之也。文有四句。於中上句標生滅所以，餘句釋生滅相。初句言但者，詞也，以、由也。此性雖寂寥虛曠、冲深包博，非生非滅、不垢不淨，然不住此一向寂滅非染淨中，而隨彼能熏成一切法。隨染即九相生滅、隨淨即三乘聖道，皆由真如以無住為其種性，亦由性是無住，故能然也。《淨名》云：從無住本立一切法。《楞嚴》云：本此無住以立世界及諸眾生。非同他宗，明真如體一向堅密，猶如玉石，不受熏習、不能隨緣。但說賴耶為染淨本，受熏持種也。

From "However, relying..." onwards is the third part: explaining the gate of arising and ceasing. This corresponds to the text of the formulation of the thesis below, which states: "Because this mind's marks of the conditioned causes of arising and ceasing can reveal the Mahāyāna's own essence, attributes, and function." The explanatory text states: "As for the arising and ceasing of the mind, relying on the tathāgatagarbha there is the mind of arising and ceasing—namely, the union of what does not arise and do not cease with what arises and ceases, [...] up to: this cannot be known by conceptual differentiation of mind and consciousness, because it is the meaning of the tathatā's sovereign function." Here, it is explained. The text has four lines. Therein, the first line indicates the reason for arising and ceasing, and the remaining lines explain the marks of arising and ceasing. In the first line, "however" (但) is an introductory particle, and "relying" (以) means "due to" (由). Although this nature is tranquil and empty, profound and all-embracing, neither arising nor ceasing, neither defiled nor pure, yet it does not abide solely in this quiescent extinction that is neither defiled nor pure; rather, following that which can perfume, it becomes all dharmas. Following defilement, there are the arisings and ceasings of the nine marks; following purity, there are the noble paths of the three vehicles. All this is due to tathatā having non-abiding as its seed-nature; it is also because its nature is non-abiding that it can be so. The Vimalakīrtinirdeśa states: "From the root of non-abiding, all dharmas are established." The Śūraṅgama-sūtra states: "Based on this non-abiding, the world and all sentient beings are established." It is not like other schools, which explain the essence of tathatā as solely solid and dense, like jade or stone, neither receiving perfuming nor able to follow conditions, and who only speak of the ālayavijñāna as the root of defilement and purity that receives perfuming and holds the seeds.