起信論疏筆削記 8.17

8.17

三、本末平等中，經云即《楞伽經》。文云：大慧！如來藏藏識本性清淨，為客塵所染而為不淨。我為勝鬘夫人及餘深妙淨智菩薩，說如來藏名為藏識，與七識俱起，令諸聲聞見法無我。我為勝鬘說佛境界，非外道境界。此言如來藏即是真如，真如是本，七識是生滅。生滅是末，既云其俱，即平等義。又經亦彼經也，與前文小異而意大同，詳之可會。又論即《十地論》。唯真不生者，果佛無生故。單妄不成者，無所依故。然唯真之法則容有，單妄之法則全無，今以相對且作斯說。此則下，都結，亦通結三門，詳之。

In 'third, equality of root and branches', 'the sūtra says' is the *Laṅkāvatāra-sūtra*. The text says: 'Mahāmati! The tathāgatagarbha-ālaya-consciousness is originally pure in its nature, but being defiled by adventitious defilements, it becomes impure. For Queen Śrīmālā and other bodhisattvas of profound, subtle, and pure cognition, I taught that the tathāgatagarbha is called the ālaya-consciousness, arising together with the seven consciousnesses, so that the śrāvakas may see the selflessness of dharmas. For Śrīmālā I taught the realm of the Buddha, not the realm of non-Buddhists.' This says that the tathāgatagarbha is tathatā; tathatā is the root, and the seven consciousnesses are arising-and-ceasing. Arising-and-ceasing is the branches; since it says they are 'together' (ju), that is the meaning of equality. Further, 'the sūtra' is also that sūtra; it differs slightly from the previous text, but the meaning is largely the same, which can be understood upon examination. Further, 'the treatise' is the *Daśabhūmika-śāstra*. 'Only the true does not arise': because the fruit Buddha has no arising. 'Solitary falsehood is not established': because it has nothing on which to rely. Now, a dharma of solely the true is possible, but a dharma of solitary falsehood is completely non-existent; here they are stated in this way temporarily by way of correlation. 'This then' and below generally concludes, and also comprehensively concludes the three approaches; examine it.