大乘起信論內義略探記 1.15

1.15

第二、明和合意者，一、如來藏心含二義：一、不變自性絕相義，即真如門，謂非染淨、不生滅、不動轉，平等一味，眾生即涅槃，更不待滅，凡夫、彌勒同一際故。二、不守自性隨緣義，即生滅門，謂隨熏動成染淨，而性恒不動。由不動故，能成染淨，是故不動亦在動門也。識二義中，本覺是與生滅自體，故經云「如來藏者，是善不善因，受苦樂與因俱，若生若滅」等。《勝髮》云「不染而染，染而不染，難可了知」等是義。此二門舉體通融而不分，體相無二，名曰一心有二門。如《楞伽．集一切佛法品》云「寂滅者名為一心，一心者名如來藏。」此三真如門，即釋經本寂滅者名為一心；一心生滅門，即釋一心者名如來藏。又此心體有本覺，而隨無明動作生滅，故此門中，如來之性隱而不顯，名如來藏。如下文云「心生滅者，依如來藏故有生滅心，不生滅與生滅和合，非一非異，名為阿梨耶識。此識有二種義：一者、覺義；二者、不覺義。」當知非但取生滅心為生滅門，亦通取生滅自體及相皆在生滅門，因義也。所謂一心者，染淨諸法其性無二，真妄二門不得有異，故名為一。此無二處，與一切法而作中實，不同虛空，性自神解，故名為心。既其無二，何處有一？一無所有，就誰曰心？如是道理，離言絕慮。又名自內聖智證法，謂若欲證見此一心者，要須摧破所有諸法，遠離一切外塵分別，即能作意，自能通達；由是聖智永離能所，方得證會一心法門，故名自聖智證法。又此心名阿梨耶，謂諸眾生取為內我。所以然者，此心之體，神解為性，微細總緣，似一似常，故諸愚者，以似為真，取為內我。我見所攝，是正以所攝為藏，是故二種我見永不起位，即不成就阿賴耶名，無能攝故亦無所攝。又此識名如來藏，謂一心隨無明風流轉，今順如理，還歸心源，乘如而來，故號如來也。藏者是隱義，如來法身隱顯無二；然眾生無明所覆而無二。如來隱而未顯，名如來藏。如《夫人經》「隱時名如來藏，顯時名法身也。」又能攝義，謂一心諸佛所歸，故能攝藏一切如來也。所攝義者，謂如來至公，攝諸眾生以為自體；如來所攝，是故能攝所攝無異。如經云「法身即眾生，眾生即法身；法身與眾生，名異義一也。」

Second, explaining the meaning of "composite": First, the tathāgatagarbha mind contains two meanings: 1. The meaning of unchanging intrinsic nature transcending all characteristics, which is the aspect of tathatā—namely, it is neither defiled nor pure, neither arises nor ceases, neither moves nor shifts, and is equal in one taste; sentient beings are themselves nirvāṇa and do not await further cessation, because ordinary beings and Maitreya are on the identical level. 2. The meaning of not maintaining its intrinsic nature and conforming to conditions, which is the aspect of arising and ceasing—namely, conforming to perfuming it moves to become defiled or pure, yet its nature is constantly unmoved. Because it is unmoved, it is able to become defiled or pure; therefore, the unmoved is also within the aspect of movement. Among the two meanings of consciousness, innate awakening is the essence of arising and ceasing; hence a sūtra says: "The tathāgatagarbha is the cause of both the wholesome and the unwholesome; it experiences suffering and pleasure together with causes, whether arising or ceasing," and so forth. The Śrīmālā[-sūtra] says: "Undefiled yet defiled, defiled yet undefiled, difficult to comprehend," and so on; such is this meaning. These two aspects encompass the entire essence seamlessly without division; their essence and characteristics are non-dual, so it is said that "the One Mind has two aspects." As the Laṅkāvatāra-sūtra, in the "Chapter on Gathering All Buddhadharmas," says: "That which is tranquil and ceased is called the One Mind; the One Mind is called the tathāgatagarbha." Here, the aspect of tathatā explains the sūtra's original "that which is tranquil and ceased is called the One Mind"; the aspect of the One Mind arising and ceasing explains "the One Mind is called the tathāgatagarbha." Furthermore, this mental essence possesses innate awakening, yet conforming to avidyā it moves to produce arising and ceasing; therefore, in this aspect, the nature of the Tathāgata is hidden and not manifest, so it is called the tathāgatagarbha. As the treatise says below: "Mind as arising and ceasing: based on the tathāgatagarbha there is the mind of arising and ceasing; the non-arising and non-ceasing unites compositely with arising and ceasing, being neither identical nor different, which is called the ālayavijñāna. This consciousness has two meanings: first, the meaning of awakening; second, the meaning of non-awakening." One should know that it does not merely take the mind of arising and ceasing to be the aspect of arising and ceasing; it comprehensively takes the essence of arising and ceasing as well as its characteristics to be within the aspect of arising and ceasing, because of its causal meaning. What is called the "One Mind" means that the nature of all phenomena, defiled and pure, is non-dual; the two aspects of the true and the false cannot be different, so it is called "One." This place of non-duality serves as the central reality for all phenomena; unlike empty space, its nature is inherently spiritual understanding, so it is called "Mind." Since it is non-dual, where is there an "entity of oneness"? Since oneness is non-existent, with reference to what could one speak of "Mind"? Such a principle is beyond words and cuts off thought. It is also called the "Dharma realized by one's own noble gnosis within," which means that if one wishes to realize and see this One Mind, one must crush and shatter all phenomena and leave far behind all discrimination of external dust; then one is able to bring to mind and naturally penetrate it. Because of this, when noble gnosis eternally departs from subject and object, only then can one realize and unite with the Dharma-gate of the One Mind; therefore, it is called the Dharma realized by one's own noble gnosis. Furthermore, this mind is called the ālayavijñāna, meaning that sentient beings grasp it as an inner self. Why is this so? The essence of this mind has spiritual understanding as its nature, subtly and comprehensively conditioning [all objects], appearing as one and appearing as eternal; therefore, fools take the resemblance to be real and grasp it as an inner self. It is held by the view of self, and it is precisely on account of being held that it is a "store" (garbha/ālaya); therefore, in the state where the two kinds of self-view never arise, the name ālayavijñāna is not established, because there is neither grasper nor grasped. Furthermore, this consciousness is called the tathāgatagarbha, meaning that when the One Mind drifts in transmigration according to the wind of avidyā, it now accords with the principle of suchness and returns to the mind-source; riding on suchness it comes, and is thus called the Tathāgata. "Garbha" (store/womb) means concealment: the Tathāgata's dharmakāya is non-dual in concealment and manifestation; yet, when sentient beings are covered by avidyā, there is still non-duality. When the Tathāgata is concealed and not yet manifest, it is called the tathāgatagarbha. As the Śrīmālā-sūtra says: "When concealed, it is called the tathāgatagarbha; when manifest, it is called the dharmakāya." It also has the meaning of being able to contain, meaning that the One Mind is that to which all buddhas return; hence it can contain and store all Tathāgatas. As for the meaning of that which is contained, the Tathāgata is supremely impartial, containing all sentient beings as his own essence; because they are contained by the Tathāgata, the container and the contained are not different. As a sūtra says: "The dharmakāya is sentient beings; sentient beings are the dharmakāya. The dharmakāya and sentient beings are different in name but identical in meaning."