起信論疏筆削記 6.2

6.2

二、立義分，二、寄問中，疏文二：初、釋法。大乘法體者，大乘之體，即是於心，名心為法也。此中且說法為大乘體，次下一文方說心為法體，此乃展轉釋出其體也。今言出大乘法體者，恐多「法」字，有智詳焉。謂自下，以三義釋名法之由。夫言法者，有其二義：一、任持自體義；二、軌生物解義。今初一句，即初義也，謂本有自體，真實不變，非同依他，從緣假立，無有自性，以從無始來任持不失故。故下論云：如實不空，以有自體具足無量性功德故。後二即軌生物解義。又法者，對智得名，以此一心是法界理，能軌於智，令成無漏無分別也。斯則以無相境相無緣智，故云對智。下論云：唯證相應故。復能顯於三大之義，未有一義不從法顯，故下文云：依於此心顯示摩訶衍義。義理既彰，物則生解，故此二句皆後義也。宗本法者，謂一論所宗染淨根本故。或可宗即是本，謂約義所依曰宗，能立萬法曰本。故下疏云：依宗所顯差別義理。又《淨名》云：依無住本立一切法也。又起論云：為欲解釋如來根本之義，即斯法也。大位在因者，謂此論中所明法體，大都所判屬於因位。以文云：所言法者，謂眾生心。既標眾生之言，故知大概合當因位，不同佛性圓覺、究竟覺、不思議解脫等大位在果。今約因中性德所標，故云眾生心也。通染淨者，若隨名取義，則位在於因；若克論體性，則通於因果，因果即染淨也。斯則心實通於因果，以帶眾生之言，故判在因也。然亦有在果名心，在因名覺之處，如《圓覺經》云：是諸眾生清淨覺地。又云：一切如來妙圓覺心。故云通染淨也。所以下文云：是心則攝一切世間出世間法。攝世間法是通染，攝出世間法是通淨也。

Second, the section establishing the meaning; under the second part, posing the question, the commentary text has two parts: first, explaining the dharma. Regarding "the essence of the Mahāyāna dharma": the essence of the Mahāyāna is precisely the mind; the mind is called "dharma." Here it temporarily speaks of "dharma" as the essence of the Mahāyāna; only in the subsequent text does it speak of "mind" as the essence of the dharma; this is a step-by-step unfolding to reveal its essence. Now, when it says "revealing the essence of the Mahāyāna dharma," I suspect the word "dharma" may be redundant; let the wise examine this. The phrase "it means..." below explains the reason for naming it "dharma" through three meanings. In general, what is called "dharma" has two meanings: first, the meaning of holding its own essence; second, the meaning of serving as a model that gives rise to an understanding in beings. Now the first sentence is precisely the first meaning: it means that the inherently existing own-essence is real and unchanging, unlike the paratantra, which is conventionally established through conditions and lacks self-nature, because from beginningless time it has held it without loss. Therefore the treatise below says: "It is truly not empty, because it has an own-essence fully endowed with immeasurable qualities of its nature." The latter two [sentences] are precisely the meaning of serving as a model that gives rise to an understanding in beings. Furthermore, "dharma" is named in contrast to wisdom: because this One Mind is the principle of the dharmadhātu, it can serve as a model for wisdom, causing it to become anāsrava and free from conceptual differentiation. This is matching the wisdom free from conditions to the object free from marks; hence it says "in contrast to wisdom." The treatise below says: "Because it is realized only in corresponding [realization]." Furthermore, it can reveal the meaning of the three greatnesses; there is no meaning that is not revealed from the dharma. Hence the text below says: "Based on this mind, the meaning of the Mahāyāna is revealed." When the doctrine and principle are already manifest, beings then give rise to understanding; hence these two sentences are both the latter meaning. "The fundamental dharma of the school" means that it is the root of defilement and purity upon which the whole treatise is based. Or it may be that "school" is itself "root": that upon which the meaning relies is called "school"; that which can establish the ten thousand dharmas is called "root." Therefore the commentary below says: "The differentiated doctrines and principles revealed based on the school." Also the *Vimalakīrti-nirdeśa* says: "Based on the root of non-abiding, all dharmas are established." Also the *Śraddhotpāda* says: "Wishing to explain the fundamental meaning of the Tathāgata"—which is precisely this dharma. "Its general position lies in the cause" means that the essence of the dharma clarified in this treatise is mostly judged to belong to the stage of cause. For the text says: "What is called 'dharma' means the mind of sentient beings." Since it designates the words "sentient beings," we know that in general it properly corresponds to the stage of cause, unlike Buddha-nature, complete enlightenment, ultimate enlightenment, inconceivable liberation, and so on, whose general position lies in the fruition. Now it is designated in terms of the nature's virtues within the cause; hence it says "the mind of sentient beings." "Pervading defilement and purity": if one takes the meaning according to the name, then its position lies in the cause; if one precisely determines its essence and nature, then it pervades both cause and fruition, cause and fruition being defilement and purity. Thus the mind actually pervades cause and fruition, but because it carries the words "sentient beings," it is judged to be in the cause. However, there are also places where in the fruition it is called "mind," and in the cause it is called "enlightenment." As the *Yuanjue jing* says: "It is the pure ground of enlightenment of these sentient beings." And it also says: "The wondrous and completely enlightened mind of all Tathāgatas." Hence it is said to pervade defilement and purity. Therefore the text below says: "This mind then subsumes all mundane and supramundane dharmas." Subsuming mundane dharmas is pervading defilement; subsuming supramundane dharmas is pervading purity.