起信論疏筆削記 8.24

8.24

又此下，三、舉體相攝，二：初、正辨。真妄下，各出其體，如文可知。此以無明為非生滅者，非麁相之生滅故。非不生滅者，以有細相流注之生滅故，例如非想非非想處耳。此四下，正辨舉體相收。且舉如來藏者，必收諸法，以是在纏名故。又舉梨耶，由無明動，真妄合故。若舉七識，亦由無明與藏俱在梨耶中故。若舉無明，無明無體，依覺有故，亦在梨耶故。下文說依梨耶有無明，又說無明滅時和合識破，由是舉一即蔽諸也。緣起等者，眾法和合，方成一大緣起之相。

Under 'further, this', third, presenting the essence to subsume each other, in two: first, directly distinguishing. Under 'the true and the false', each presents its essence, which can be known from the text. Here, taking avidyā as neither arising nor ceasing is because it is not the arising and ceasing of coarse marks. That it is not unarising-and-unceasing is because there is the flowing arising-and-ceasing of subtle marks, just like the sphere of neither-perception-nor-non-perception. 'These four' and below directly distinguishes presenting the essence to subsume each other. If one temporarily presents the tathāgatagarbha, it necessarily subsumes all dharmas, because it is the name while within bondage. Further, if one presents the ālaya, it is due to avidyā stirring, the true and the false combining. If one presents the seven consciousnesses, it is also because avidyā and the garbha are both present in the ālaya. If one presents avidyā, avidyā has no essence, existing in reliance on enlightenment, and is also present in the ālaya. The text below says that depending on the ālaya there is avidyā, and also says that when avidyā ceases, the combined consciousness is broken; thus presenting one completely encompasses all. 'Dependent origination' and so forth: only when the many dharmas are harmonious and united do they form the mark of one great dependent origination.