起信論疏筆削記 3.9

3.9

後門，謂生滅門也。二義者，論曰：此識有二種義，能攝一切法，生一切法。云何為二？一者覺義、二者不覺等義。故依此明也。覺義者，論云：所言覺者，謂心體離念。離念相者，等虛空界，即是如來法身等。於中有始覺、本覺。本覺復有隨染、性淨之異，具如論說。注前真如等者，通前後妨難。或曰：前真如門及此覺義，為何不明開義生法，唯於後門後義明生起耶？故此釋之，不變非隨緣，淨相是本覺，反流即始覺也。此上三義，並不可說生起染法之理，以義不順故。唯此生滅及不覺義，即可言其生染次也。故前標云依染法從本起末，而不言淨法從末向本，由是前門前義不言生起也。不覺義者，論云：所言不覺者，謂不如實知真如法一故，不覺心起，而有其念等。於中有根本、枝末之異。枝末復有三細六麁，如次所引，注文可知。

The "latter gate" refers to the gate of arising and ceasing. The "two meanings": the treatise states, "This consciousness has two meanings, which can subsume all dharmas and produce all dharmas. What are the two? The first is the meaning of enlightenment, and the second is the meaning of non-enlightenment," etc. Thus it is clarified in reliance on this. "Meaning of enlightenment": the treatise states, "That which is called enlightenment means that the essence of mind is free from thought. The mark of being free from thought is equal to the realm of empty space, which is precisely the Tathāgata's dharmakāya," etc. Within it, there are actualized enlightenment and original enlightenment. Original enlightenment further has the differences of according with defilement and essential purity, fully as explained in the treatise. The note "Former tathatā..." resolves difficulties regarding what precedes and follows. Someone might say: "Why do the former gate of tathatā and this meaning of enlightenment not clarify opening the meanings to produce dharmas, but only in the latter gate and latter meaning clarify arising?" Therefore this explains it: being unchanging is not according with conditions; the pure mark is original enlightenment; and going against the flow is actualized enlightenment. In all these three meanings above, one cannot speak of the principle of producing defiled dharmas, because the meanings do not accord with it. Only this arising and ceasing and the meaning of non-enlightenment can be spoken of as the sequence of producing defilement. Therefore the previous heading stated, 'relying on defiled dharmas, producing the branches from the root,' and did not say 'pure dharmas, from the branches toward the root'; for this reason, the former gate and former meaning do not speak of arising. "Meaning of non-enlightenment": the treatise states, "That which is called non-enlightenment means that because one does not truly know the oneness of the dharma of tathatā, an unenlightened mind arises and there are its thoughts," etc. Within it, there are differences of the root and the branches. The branches further have the three subtle and six coarse marks, as sequentially cited, and the commentary text is self-evident.