起信論疏筆削記 6.8

6.8

疏三：初、正釋。出法體者，前出大乘體，名之為法。此出法體，名之為心。從寬之狹，此為至也。如來藏心者，謂在纏自性清淨心，具足含攝如來功德，名如來藏，如下自釋。具和合下，明心之行相也。和合即生滅門，以彼隨緣成染淨故。不和合即真如門，以約體絕相，顯不變故。以其下，釋所以。此心具上二種義者，以在眾生位中辨故，是故論云眾生心也。

The commentary has three parts: first, the direct explanation. Regarding "revealing the essence of the dharma": previously it revealed the essence of the Mahāyāna and named it "dharma." Here it reveals the essence of the dharma and names it "mind." Moving from the broader to the narrower, this is the ultimate. "The tathāgatagarbha mind": it means the intrinsically pure mind while in entanglement, which fully contains and subsumes the qualities of the Tathāgata, and is named "tathāgatagarbha," as explained below. From "endowed with harmonious combination..." downward clarifies the mental aspects of the mind. "Harmonious combination" is the gate of arising and ceasing, because it accords with conditions to form defilement and purity. "Non-harmonious combination" is the gate of tathatā, because in terms of the essence transcending marks, it reveals unchangingness. From "because..." downward explains the reason. This mind possesses the above two meanings because it is discerned within the stage of sentient beings; therefore the treatise speaks of "the mind of sentient beings."