起信論疏筆削記 1.33

1.33

逐迷下，正辨生滅之相。逐，隨也。任，從也。迷則背覺合塵，悟則背塵合覺。然其迷悟各具因緣，迷中以無明為因，境界為緣；悟中以本覺內熏為因，師教外熏為緣。若隨從迷中因緣，即沈於生死，則一切有漏染法起，一切無漏淨法滅（滅則隱滅）；若隨從悟中因緣，即升於覺路，則一切無漏淨法起，一切有漏染法滅（滅即亡滅）。如下文說：無明為因生三細，境界為緣生六麁，即沈淪五道，是為逐迷也。本覺內熏為因，師教外熏為緣，發解起行，即超升佛果，是為從悟也。迷之與悟皆是性為，迷悟雖殊，不思議一。故經云：無始時來性，一切法依止，由此有諸趣，及證涅槃果。《華嚴經》中性起法門，即斯義也。又《涅槃》云：佛性隨流成眾味等。《楞嚴》云：譬如虛空，體非群相，而不拒彼諸相發揮，日照則明，雲屯則闇等。皆顯真如不住自性，隨緣成法也。

From "Pursuing delusion..." onwards is the direct analysis of the marks of arising and ceasing. "Pursuing" (逐) means following (隨). "Giving rein to" (任) means complying with (從). In delusion, one turns away from enlightenment and merges with sense objects; in awakening, one turns away from sense objects and merges with enlightenment. Yet delusion and awakening each possess causes and conditions: within delusion, avidyā is the cause, and sense objects are the conditions; within awakening, the internal perfuming of original enlightenment is the cause, and the external perfuming of the master's teaching is the condition. If one follows the causes and conditions of delusion, one sinks into samsara: then all defiled dharmas with outflows arise, and all pure dharmas without outflows cease (ceasing here means becoming latent); if one follows the causes and conditions of awakening, one ascends the path of enlightenment: then all pure dharmas without outflows arise, and all defiled dharmas with outflows cease (ceasing here means being eliminated). As the text below states: with avidyā as the cause, the three subtle marks arise; with sense objects as conditions, the six coarse marks arise, and one sinks into the five destinies—this is "pursuing delusion." With the internal perfuming of original enlightenment as the cause and the external perfuming of the master's teaching as the condition, one generates understanding and initiates practice, and then transcends and ascends to the fruit of Buddhahood—this is "complying with awakening." Both delusion and awakening are activities of the nature; though delusion and awakening are distinct, they are inconceivably one. Thus the sūtra states: "The beginningless nature is the support of all dharmas; on this basis there are all the destinies and the realization of the fruit of nirvāṇa." In the Avataṃsaka-sūtra, the Dharma-gate of nature-origination is precisely this meaning. Furthermore, the Mahāparinirvāṇa-sūtra states: "The Buddha-nature, following the flow, becomes the various tastes," and so forth. The Śūraṅgama-sūtra states: "Like empty space, whose essence is not the various marks, yet does not reject the manifestation of those various marks—when the sun shines, it is bright; when clouds gather, it is dark," and so on. All these reveal that tathatā does not abide in its own nature, but follows conditions to form dharmas.