起信論疏筆削記 6.20

6.20

疏　體謂下，二、釋後一句，文二：初、釋本文，二：初、別解當文。本覺者，即是前之真如，至此門中轉名本覺，以對治故名本，對不覺故名覺也，即此本覺是生滅家之自體也。此顯生滅別無其體，全攬本覺為自體故。生滅因者，或問：「若此本覺是生滅體者，本覺即是真如，何故說為生滅自體耶？」故此釋之。謂生滅之相起時，實賴真如為因。以真如不守自性，為無明熏，成諸染相，雖成染相，其體不變。以不變故，熏彼無明，令厭生死，樂求涅槃，漸起始覺，成其淨法也。如是染淨皆由真如，是故真如是生滅體，故下文云：依如來藏有生滅心。又云：所謂以有真如法故，能熏習無明，乃至名得涅槃，成自然業。亦辨體者，謂前真如門當體是體，此生滅門以真如為體。若無真如之體，生滅終不能成，故此門中須辨體也。翻染下，明示相用也。淨相即相大，謂大智慧光明義等。業用即用大，謂報化二身等。是以下，指文結示也。以生滅門中文科兩段：初釋能示生滅心法，即生滅因緣相等；後辨所示三大之義，即體相用等。下文具顯。

In the commentary, from "'Essence' means..." onward, second, explains the final line; the text has two [parts]: first, explaining the root text, which has two: first, specifically explaining this text. "Original enlightenment": this is the preceding tathatā; upon reaching this gate, its name shifts to original enlightenment. Because it is an antidote, it is called "original"; in contrast to non-enlightenment, it is called "enlightenment." This original enlightenment is the self-essence of arising and ceasing. This shows that arising and ceasing has no separate essence of its own, fully taking up original enlightenment as its self-essence. "The cause of arising and ceasing": someone might ask, "If this original enlightenment is the essence of arising and ceasing, and original enlightenment is precisely tathatā, why is it spoken of as the self-essence of arising and ceasing?" Hence this is explained. When the marks of arising and ceasing arise, they truly rely on tathatā as their cause. Because tathatā does not maintain its self-nature, it is perfumed by avidyā and forms all defiled marks; yet although it forms defiled marks, its essence does not change. Because it does not change, it perfumes that avidyā, causing it to loathe birth-and-death and joyfully seek nirvāṇa, gradually giving rise to actualized enlightenment and accomplishing its pure dharmas. Thus both defilement and purity stem from tathatā; therefore tathatā is the essence of arising and ceasing. Hence the text below says: "Based on the tathāgatagarbha there is the mind of arising and ceasing." It also says: "Namely, because the dharma of tathatā exists, it can perfume avidyā... up to... is called attaining nirvāṇa and accomplishing spontaneous action." "Also distinguishing the essence": this means that the preceding gate of tathatā is the essence in its very essence, while this gate of arising and ceasing takes tathatā as its essence. If there were no essence of tathatā, arising and ceasing could never be accomplished; hence in this gate one must distinguish the essence. From "Transforming defilement..." onward clarifies the display of attributes and functions. "Pure attributes" refers to the greatness of attributes, meaning great wisdom and light, and so on. "Action and function" refers to the greatness of function, meaning the reward and transformation bodies, and so on. From "Therefore..." onward points to the text and concludes the indication. Because the text in the gate of arising and ceasing is divided into two sections: first, explaining the dharma of the mind of arising and ceasing that is capable of showing, namely, the causes, conditions, and marks of arising and ceasing; second, distinguishing the meaning of the three greatnesses shown, namely, essence, attributes, and function. The text below makes this fully clear.