起信論疏筆削記 2.6

2.6

示何法者，已知論主所依，非是下凡有漏之識，但依二智無漏建立。凡所有言盡合真理，契會時機，必無過矣。如其所示是何法門，令彼信解修斷入證耶？故此徵之，謂一心下釋也。然大乘法體是眾生、諸佛無二真源，不分染淨真妄差別，而能具攝一切諸法，寂焉不動，靈鑒無昧，故名一心。而此心體非真非妄，能真能妄，故開二門。門者，無壅虛通，往來出入自生，開闔無妨之謂也。依心無相立真如門，依心具法立生滅門，二門互通，開闔自在，俱以一心為源，故云心真如、心生滅也。三大者，即二門下所示之義，謂真如門唯示體大，生滅門具示三大。故下論云：是心真如相，即示摩訶衍體故；是心生滅因緣相，能示摩訶衍自體相用故。四信者，謂信真如及三寶也。信心是一，信境有四，故成四信。故下論云：一者信根本，所謂樂念真如法故，乃至常念親近修習如實行故。五行，謂行布施、持戒、忍辱、精進、止觀之法，成就前來四種信心，令成根不退，入正道故，如下廣明。

"Showing what dharma?" It is already known that what the treatise master relies on is not the defiled consciousness of ordinary mortals below, but is established solely relying on the two undefiled wisdoms. All his words completely accord with the true principle and tally with the times and capacities; they are definitely without fault. Then what dharma gates does he show to lead them to have faith, understand, cultivate, sever, enter, and realize? Therefore, this is queried. "It means One Mind..." and so forth is the explication. Now, the essence of the Mahāyāna Dharma is the non-dual true source of sentient beings and all Buddhas; it does not divide into distinctions of defiled and pure, true and deluded, yet it is capable of fully gathering all dharmas. Still and unmoving, its spiritual mirror is unclouded; hence it is called the "One Mind." And this essence of mind is neither true nor deluded, yet can be true and can be deluded; hence two gates are opened. A "gate" means unhindered openness, where going and coming, exiting and entering arise naturally, opening and closing without obstruction. Relying on the mind's marklessness, the gate of tathatā is established; relying on the mind possessing dharmas, the gate of arising and ceasing is established. The two gates mutually interpenetrate, opening and closing freely, both taking the One Mind as their source; hence they are called the mind as tathatā and the mind as arising and ceasing. The "three greatnesses" are the meanings shown under the two gates: the gate of tathatā shows only the greatness of essence, while the gate of arising and ceasing fully shows the three greatnesses. Thus the treatise below states: "The mark of this mind as tathatā indicates the essence of the Mahāyāna; the marks of causes and conditions of this mind as arising and ceasing can indicate the essence, attributes, and function of the Mahāyāna itself." The "four faiths" refer to faith in tathatā and the Three Jewels. The mind of faith is one, but the objects of faith are four; thus they form the four faiths. Thus the treatise below states: "First is faith in the root, namely delighting in mindfully contemplating the dharma of tathatā..." up to "constantly thinking of drawing near to and cultivating practice according with reality." The "five practices" refer to practicing the dharmas of giving, moral discipline, patience, vigor, and calming and insight, perfecting the preceding four kinds of mind of faith, causing them to form roots of non-retrogression and enter the correct path, as is explained extensively below.