起信論疏筆削記 8.4

8.4

疏二：今初、正釋。標體者，說有通別。別則唯取所依，即如來藏是體；通則兼取能依，即如來藏與生滅心俱為體，以生滅法皆依此故。今通兩說。然此下，顯生滅與不生滅義，說能依所依實無二體也，但有相依之義理，而無相依之法體。如不動下，喻顯。當知下，法合，並如文。言思之者，意令細合，使法如喻，皆無二體也。《楞伽》下，引證。經云：大慧！如來藏者，輪轉苦樂因也，亂意慧，愚癡凡夫所不能覺。《勝鬘》云：世尊！依如來藏故有生滅，依如來藏故證涅槃。世尊！若無如來藏者，不能厭生死苦，求涅槃樂。

The Commentary has two parts: now first, the correct explanation. Regarding 'indicating the essence', there are general and specific explanations. The specific explanation only takes that which is relied upon—namely, the tathāgatagarbha is the essence. The general explanation additionally includes that which relies—namely, both the tathāgatagarbha and the mind of arising and ceasing are the essence, because dharmas of arising and ceasing all rely upon this. Now both explanations are accommodated. 'However, this…' and so forth reveals the meaning of arising and ceasing and non-arising and non-ceasing, explaining that that which relies and that which is relied upon actually do not have two essences; there is only the principle of mutual reliance, but no [separate] essences of dharmas that rely on each other. 'Like the unmoving…' and so forth reveals this through metaphor. 'One should know…' and so forth applies the metaphor to the dharma; both are as in the text. Saying 'think upon it' is intended to make one carefully coordinate them, causing the dharma to be like the metaphor, both being without two essences. 'The Laṅkāvatāra…' and so forth cites scriptural proof. The sūtra says: 'Mahāmati! The tathāgatagarbha is the cause of the transmigration of suffering and bliss, which cannot be perceived by the confused intellect and wisdom of foolish, ordinary persons.' The Śrīmālā says: 'World-Honoured One! In reliance on the tathāgatagarbha, there is arising and ceasing; in reliance on the tathāgatagarbha, one realizes nirvāṇa. World-Honoured One! If there were no tathāgatagarbha, one could not loathe the suffering of saṃsāra and seek the bliss of nirvāṇa.'