大乘起信論內義略探記 1.13

1.13

立義分中，法者，大乘法體，位通染淨也。義者，大乘名義，此心具三大義，故名大也。有二：運轉名乘，即因乘、果乘也。眾生心者，出其法體，所謂一如來藏心，含和合、不和合二識，並在眾生位。若在佛地，無和合義，以始同本唯真如故。今約隨流眾生中，具此二識也。攝一切世出世法者，若「隨染成不覺」，即攝世間法也；不變本覺及變染始覺，攝出世法。又顯大乘異小乘，良由此心通攝諸法，諸法自體唯是一心，不同小乘諸法各體，此約生滅門辨；若約真如門，即融攝染淨不分，故通攝也。

In the 'Section on the Exposition of the Meaning,' 'dharma' is the essence of the Mahāyāna Dharma, whose stages pervade both defilement and purity. 'Meaning' is the name and meaning of the Mahāyāna: because this mind is endowed with the three greatnesses of meaning, it is called 'great.' There are two: carrying and moving forward is called 'vehicle' (yāna), which is the causal vehicle and the resultant vehicle. 'Sentient beings' mind' reveals its essence of dharma, namely the one mind of the tathāgatagarbha, which contains the two consciousnesses: composite and non-composite; both are in the stage of sentient beings. If in the Buddha-stage, there is no meaning of composite, because initial [awakening] is identical with the innate [awakening], being solely tathatā. Here, with respect to sentient beings who follow the flow, they possess these two consciousnesses. 'Subsuming all worldly and supramundane dharmas': if it 'accords with defilement and becomes non-awakening,' it subsumes worldly dharmas; the unchanging innate awakening and the initial awakening that transforms defilement subsume supramundane dharmas. Furthermore, this reveals that the Mahāyāna differs from the Hīnayāna; this is precisely because this mind comprehensively subsumes all dharmas, and the self-essence of all dharmas is solely the One Mind, unlike the Hīnayāna where all dharmas each have distinct essences. This is distinguished in terms of the gate of arising and ceasing; if in terms of the gate of tathatā, it harmoniously subsumes defilement and purity without differentiation, and therefore comprehensively subsumes them.