起信論疏筆削記 8.41

8.41

何者下，二、依義具釋，中三：初、約真妄開合以釋義，文有七：一、開真妄成四義。然真之與妄，皆依一法界心所說。蓋以此心本來有體有用，即用之體則蕩然空寂，即體之用則了然覺知。以無始迷之，故於空寂之處，則確然根身塵境；於覺知之處，則紛然分別緣慮。故肇公云：「法身隱於形㲉之中，真智隱於緣慮之內。」然其形㲉、緣慮本來體空，空寂覺知元來不變，不變之真本自隨緣，體空之妄元來成事，非因造作，法爾如斯。眾生身心見今若此，即約此義以明染淨緣起之義也。今不別標一心者，含在真字中，以無二體故。不變者，未嘗不空寂，未嘗不覺知故。故論云：所謂心性不生不滅。又云：一切染法不相應故。又云：所言覺者，心體離念，等虛空界。隨緣者，隨染順流而成九相。故文云：依如來藏，故有生滅心等。隨淨反末而成四位，故下文云：覺知前念起惡，能止後念令其不起等。體空者，遍計之法情有理無故，故論云：一切諸法唯依妄念而有差別等。又依他之法相有性無故，故論云：是故一切法如鏡中像，無體可得。成事者，成染事則三界依正，成淨事則三乘因果，如下所說九相二身是也。此則隨緣如作夢，成事如夢物。體空如夢物元虛，不變如內身宛爾。

"What does this mean?...", etc., secondly, fully explains according to the meanings; in this there are three parts: first, explaining the meanings in terms of the unfolding and combining of the true and the deluded; the text has seven points: 1. Unfolding the true and the deluded to form four meanings. Now, both the true and the deluded are spoken of based on the mind of the single dharmadhātu. For this mind originally possesses essence and function: the essence that is identical with function is utterly empty and serene, while the function that is identical with essence is distinctly cognizant. Due to beginningless delusion, in the place of emptiness and serenity there are concretely the sense-organs, body, and dust-objects; in the place of cognizance, there is tumultuous conceptual differentiation and mental deliberation. Thus Master Zhao said: "The dharmakāya is hidden within the physical shell; true wisdom is hidden within mental deliberation." Yet the physical shell and mental deliberation are originally empty in essence, and the empty, serene cognizance is fundamentally unchanging; the unchanging truth naturally accords with conditions, and the deluded whose essence is empty fundamentally effects phenomena; this is not due to deliberate contrivance, but is naturally thus. The present body and mind of sentient beings are like this; it is in reference to this meaning that the principle of the dependent origination of defilement and purity is clarified. Here, One Mind is not separately indicated because it is contained within the word "true," as there are not two essences. "Unchanging" means it has never failed to be empty and serene, and has never failed to be cognizant. Hence the treatise says: "What is called the nature of the mind is unarising and unceasing." It also says: "Because it is not associated with any defiled dharmas." It also says: "That which is called awakening means that the essence of the mind is free from thought, equal to the realm of empty space." "According with conditions" means according with defilement and following the flow to form the nine marks. Hence the text says: "Relying on the tathāgatagarbha, there is the mind of arising and ceasing," and so on. According with purity and turning back from the branches to the root forms the four stages, hence the later text says: "Perceiving that a preceding thought has given rise to evil, one is able to stop the subsequent thought from arising," and so on. "Empty in essence" means that the parikalpita dharmas exist in conceptual grasping but are absent in reality; hence the treatise says: "All dharmas exist in their differences solely based on deluded thoughts," and so on. Furthermore, paratantra dharmas have characteristics but lack nature; hence the treatise says: "Therefore all dharmas are like images in a mirror, without an essence that can be grasped." "Effecting phenomena": effecting defiled phenomena means the containers and residents of the three realms; effecting pure phenomena means the causes and fruitions of the three vehicles; this refers to the nine marks and the two bodies spoken of below. Thus, according with conditions is like dreaming, and effecting phenomena is like the objects in the dream. Being empty in essence is like the dream objects being fundamentally void, and being unchanging is like the inner body remaining intact.