起信論疏筆削記 6.19

6.19

何故下，二、通前料揀。先牃外難：何故兩門，一能一即耶？故牒云者。以真下，釋。不起者，以真如有二義：一不變義、二隨緣義。今此門中但約不變以顯其體，不約隨緣，故云不起。所顯謂體大，能顯即此門，能顯為詮、所顯為旨，真如與體蓋是一義，故云即也。以是下，因顯唯示體大也。起動者，即隨緣義。以隨緣故，成生滅門，染淨即生滅相也。即此染淨為能示之詮，三大是所示之旨，二義各別，故云又分也。能所下，揀異前門也。若喻顯者，一心如水，真如如濕，生滅如波。是水濕相即示水體，是水波相能示水之自體（濕體）、相（八功德相）、用（鑒像潤物）故。

From "Why..." onward, second, resolves the preceding inquiry. First, it takes up the external challenge: "Why is it that of the two gates, one is capable [of showing] and the other is identical?" Hence it is cited. From "Because the true..." onward explains it. "Does not arise": because tathatā has two meanings: first, the meaning of not changing; second, the meaning of according with conditions. Now in this gate, it is only in terms of not changing that its essence is revealed, not in terms of according with conditions; hence it is said "does not arise." "That which is revealed" refers to the greatness of essence; "that which can reveal" is this gate. That which can reveal is the expresser, and that which is revealed is the intent. Tathatā and essence are simply one single meaning; hence it is said to be "identical." From "Therefore..." onward shows that it displays only the greatness of essence. "Arising and moving" is the meaning of according with conditions. Because it accords with conditions, it forms the gate of arising and ceasing; defilement and purity are the marks of arising and ceasing. These defilement and purity are the expresser capable of showing, and the three greatnesses are the intent shown; the two meanings are distinct, hence it is said "is further divided." From "Subject and object..." onward distinguishes it from the preceding gate. To clarify by metaphor: the One Mind is like water, tathatā is like wetness, and arising and ceasing is like waves. The wet mark of water is identical with displaying the essence of the water; the wave marks of water can display the water's own essence (the wet essence), attributes (the marks of the eight virtues), and functions (reflecting images and moistening things).