[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [起信論疏筆削記](https://indike.org/pramana/in.bauddha.taisho.1848) › 6.38 # 起信論疏筆削記 6.38 起信論疏筆削記 6.38 - **Language:** Classical Chinese ### [6.38](https://indike.org/pramana/in.bauddha.taisho.1848.6.38) 《勝鬘》下，三、引證。通證隨熏動轉，動中有不動義，不染而染，即真如成生滅。染而不染，即動中有不動。如來藏即真如，無明七識即生滅，阿梨耶識即上二和合也。謂真如隨緣成梨耶識，以成識故，與無明共俱。亦可如來藏即是梨耶，但以通相別相而異，故云：如來藏名阿梨耶識。故經云：佛說如來藏，以為阿賴耶，惡慧不能知，藏即賴耶識。亦云：如金與指環，展轉無差別。大海如梨耶，波如無明七識，水即如來藏，以從無始時來真妄和合，未曾捨離，故云常無斷絕。如來藏者，即所熏之淨性，虛偽惡習即能熏之染幻，識藏即所成梨耶也。為善不善因者，謂此性隨善緣起諸善法，性即為善因；隨不善緣起諸不善法，性即為不善因。隨善受樂，性在其中；隨惡受苦，性亦在中，故云與因俱。若生等者，循環諸趣，生死無窮，藏性於中隨而遍受，而其體性未嘗去來，故經云：生滅去來本如來藏。如技等者，如人作戲，變改服章，體是一人，初未曾易。故彼文云：心如工技兒，意如和技者，五識如音樂，受想觀技眾。如人弄師子，人入師子活，人出師子死，淨因無明時，當知亦如是。圭山云：「樂人本是一形軀，乍作官人乍作奴，名目服章雖改異，始終奴主了無殊。」此等下，結指。如上所引，並說真如隨緣作生滅，動中有不動也。 > \[On\] 'The Śrīmālā\[devī-sūtra\],' etc.: the third \[part\], citing proof. It comprehensively proves moving in accordance with perfusion and the meaning of the unmoved within motion. 'Not defiled yet defiled' means that tathatā becomes arising and ceasing. 'Defiled yet not defiled' means the unmoved within motion. The tathāgatagarbha is tathatā; avidyā and the seven consciousnesses are arising and ceasing; the ālayavijñāna is the union of the two above. That is, tathatā accords with conditions to become the ālaya consciousness; because it becomes consciousness, it coexists with avidyā. It can also be said that the tathāgatagarbha is itself the ālaya, differing only in terms of common marks and specific marks; hence it says: 'The tathāgatagarbha is called the ālayavijñāna.' Therefore, the sūtra says: 'The Buddha said that the tathāgatagarbha is the ālaya; those with bad intellect cannot understand that the garbha is the ālaya consciousness.' It also says: 'Like gold and a finger ring, they are mutually without distinction.' The great ocean is like the ālaya, the waves are like avidyā and the seven consciousnesses, and the water is the tathāgatagarbha; because from beginningless time the true and the deluded have been unified and never parted, it says: 'constantly without interruption.' The tathāgatagarbha is the pure nature that is perfused; the false and evil habits are the defiled illusions that perfuse; the consciousness-receptacle is the resulting ālaya. 'Being the cause of good and non-good' means that when this nature accords with good conditions to give rise to various good dharmas, the nature is the cause of good; when it accords with non-good conditions to give rise to various non-good dharmas, the nature is the cause of non-good. When experiencing pleasure in accordance with good, the nature is within it; when experiencing suffering in accordance with evil, the nature is also within it; hence it says: 'coexisting with the cause.' \[On\] 'If born,' etc.: cycling through the various destinies, samsaric life and death are endless; the garbha-nature accords with them and undergoes them throughout, yet its essential nature has never come or gone. Therefore, the sūtra says: 'Arising, ceasing, going, and coming are originally the tathāgatagarbha.' \[On\] 'Like an acrobat,' etc.: like a person putting on a performance, changing costumes and attire; the person is fundamentally one and has never changed. Therefore, that text says: 'The mind is like a skillful acrobat, manas is like the assistant, the five consciousnesses are like the music, and feeling and conception are the audience watching the act.' 'Like a person manipulating a lion: when the person enters, the lion lives; when the person exits, the lion dies. The pure cause at the time of avidyā should be known to be likewise.' Guishan says: 'The actor is originally a single physical body, now playing an official, now playing a slave; though titles and costumes are changed, from beginning to end slave and master are not different at all.' \[On\] 'These,' etc.: concluding and pointing. All that has been cited above speaks of tathatā according with conditions to make arising and ceasing, and the unmoved within motion. > — English (machine translation) (machine translation) - [Previous: 6.37](https://indike.org/pramana/in.bauddha.taisho.1848.6.37) - [Next: 6.39](https://indike.org/pramana/in.bauddha.taisho.1848.6.39) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1848.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1848~en-mt.6.38) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1848.6.38](https://indike.org/pramana/in.bauddha.taisho.1848.6.38) · Pramāṇa