大乘起信論內義略探記 1.16

1.16

真如門中：一、絕言真如，謂文中離言說相等六句；二、依言真如，謂不空、空二真如也。空真如者，謂滅無一切煩惱之義，及破數論等四宗外道執等也。又破滅者計故也。不空真如者，滿足常等四德之義。論云「常恒不變淨法滿足，故名不空。」又此門中說理，雖真如亦不可說，而亦非無；有佛無佛，性相常住，無有變異，不可破壞等。又假立真如、實際等名，如《大品》等經所說。又說不動真際建立諸法，不壞假名而說實相等也。生滅門內，理雖離相，不守常性，隨緣流轉；雖隨緣所染，而自性清淨。又假立佛性、本覺等名，如《涅槃》、《華嚴》等經所說。又說自性清淨心，因無明風動，不染而染，染而不染等也。今論所述《楞伽經》等，通以二門為其宗體也。為滅門內依如來藏故有生滅心者，《夫人經》云「依如來藏故有生死，依如來藏故有涅槃」等也。如不動之水為風所吹而作動水，動靜雖殊，水體是一；亦得依靜水有動水，當知此中道理亦爾。自性清淨心名如來藏，因無明風動作生滅，能依所依俱入此門。故不生不滅者，是如來藏；生滅者，是七轉識，此二和合名阿梨耶生滅之心。生滅無二相，故心之生滅，因無明成；生滅之心，從本覺起，而無二體，不相離故云和合。如下云「如大海水因風波動，水相不相捨離。」此水之動是風相，動之濕是水相，以水舉體動故，水不離風也；無動而非濕故，動不離水。心亦如是，不生滅心，舉體動故；心不離生滅，生滅無非真故。生滅不離心相，故云和合。此正不生滅心與生滅合，以是隨緣門故；非生滅與不生滅合，以不同本真如門故。論云「唯真不生、單妄不成，真妄和合方有所為也。」「非一非異」者，若不生滅與生滅此二若一者，生滅識相滅盡時，真心可滅，即隨斷；若異者，無明風熏動時，靜心體可不隨緣，即隨通。離此二邊，故云非一異。又若一，即無和合；若異，亦無和合；非一異，故得和合。又真妄和合四句：一如來藏，唯不生滅，如水濕性；二轉識，唯生滅，如水波浪；三梨耶識，亦生滅亦不生滅，如海含動靜；四無明倒執，非生滅非不生滅，如起浪猛風非水非浪。此四義中，隨舉一義，攝緣起義，理無二相，且約濕性不生義邊，動靜不一，故說水無浪中，豈浪離水外別體？此生滅與不生滅不二之心，名阿梨耶識。又阿梨耶及阿賴耶，並梵言訛也。梁朝真諦三藏，訓名翻無沒。今玄奘三藏約義翻為藏，是攝藏義，無沒是不失義，義一名異。所攝名藏，又能攝為名，謂能藏自體於諸法中；又能藏諸法於自體內，故論云「能藏所藏，我愛執藏。」之此謂也。此即依義立名也。

Within the aspect of tathatā: 1. Tathatā beyond words, which refers to the six phrases in the text such as "transcending the characteristics of verbal expression"; 2. Tathatā according to words, which refers to the two tathatās: not-empty and empty. Empty tathatā refers to the meaning of the total cessation and absence of all afflictions, as well as the refutation of the attachments of the four non-Buddhist schools such as the Sāṃkhya, and also the refutation of the views of nihilists. Not-empty tathatā refers to the meaning of being replete with the four virtues such as permanence. The treatise says: "Because it is replete with permanent, eternal, unchanging, pure phenomena, it is called not-empty." Furthermore, regarding the principle spoken of in this aspect, although tathatā is also ineffable, it is not non-existent; whether buddhas exist or not, its nature and characteristics permanently abide, without alteration, indestructible, and so forth. Moreover, names such as "tathatā" and "reality-limit" are provisionally established, as expounded in sūtras like the Pañcaviṃśati. It also says that without moving from the true reality-limit all phenomena are established, and that without destroying provisional designations real characteristics are spoken of, and so forth. Within the aspect of arising and ceasing: although the principle transcends characteristics, it does not maintain its permanent nature but drifts in transmigration conforming to conditions; although it is defiled in conforming to conditions, its intrinsic nature is pure. Moreover, names such as "tathāgatagarbha" and "innate awakening" are provisionally established, as expounded in sūtras like the Nirvāṇa and the Avataṃsaka. It also says that the intrinsically pure mind, moved by the wind of avidyā, is undefiled yet defiled, defiled yet undefiled, and so forth. The Laṅkāvatāra-sūtra and others expounded in the present treatise generally take the two aspects as their primary theme and essence. As for the statement in the aspect of [arising and] ceasing that "based on the tathāgatagarbha there is the mind of arising and ceasing," the Śrīmālā-sūtra says: "Based on the tathāgatagarbha there is saṃsāra; based on the tathāgatagarbha there is nirvāṇa," and so forth. Just as unmoved water, blown by the wind, becomes moving water—though motion and stillness are distinct, the water's essence is one—so too moving water can exist based on still water; one should know that the principle here is also like this. The intrinsically pure mind is called the tathāgatagarbha; moved by the wind of avidyā it produces arising and ceasing, so both the supported and the support enter this aspect. Therefore, that which neither arises nor ceases is the tathāgatagarbha; that which arises and ceases is the seven evolving consciousnesses. The combination of these two is called the mind of arising and ceasing of the ālayavijñāna. Arising and ceasing have no dual characteristics; therefore, the mind's arising and ceasing is accomplished because of avidyā. The mind of arising and ceasing arises from innate awakening, yet they do not have two essences; because they are not separate, it is called "composite." As it says below: "Just as the water of the great ocean is stirred into waves by the wind, the water and the [waves'] characteristics do not abandon each other." This motion of the water is the characteristic of wind, and the wetness of the motion is the characteristic of water; because the water moves in its entirety, water is not separate from wind; because there is no motion that is not wet, motion is not separate from water. The mind is also like this: because the non-arising and non-ceasing mind moves in its entirety, mind is not separate from arising and ceasing; because arising and ceasing are nothing other than the real, arising and ceasing are not separate from the characteristics of mind. Therefore, it is called "composite." This is precisely the non-arising and non-ceasing mind uniting with arising and ceasing, because it is the aspect of conforming to conditions; it is not arising and ceasing uniting with the non-arising and non-ceasing, because it is not identical to the original aspect of tathatā. The treatise says: "The real alone does not arise; the false alone does not succeed; only when the real and the false unite compositely is there activity." As for "neither identical nor different": if the non-arising and non-ceasing and arising and ceasing were identical, when the characteristic of the consciousness of arising and ceasing is completely extinguished, the true mind would be extinguished, which would entail annihilationism; if they were different, when perfumed and stirred by the wind of avidyā, the still mental essence would not conform to conditions, which would entail [unrelated] separation. Being free from these two extremes, it is said to be "neither identical nor different." Furthermore, if they were identical, there would be no union; if they were different, there would also be no union; because they are neither identical nor different, union is obtained. Furthermore, the composite union of the real and the false has four propositions: 1. The tathāgatagarbha, which solely neither arises nor ceases, like the wet nature of water; 2. The evolving consciousnesses, which solely arise and cease, like the waves of water; 3. The ālayavijñāna, which both arises and ceases and neither arises nor ceases, like the ocean containing motion and stillness; 4. The inverted grasping of avidyā, which neither arises and ceases nor does not arise and cease, like the fierce wind raising waves that is neither water nor wave. Among these four meanings, whichever one is taken encompasses the meaning of conditioned origination, and in principle there are no dual characteristics; taking provisionally the side of the wet nature being unarisen, motion and stillness are not one, so one speaks of water without waves, but how could waves have a separate essence outside of water? This mind in which arising and ceasing and non-arising and non-ceasing are non-dual is called the ālayavijñāna. Furthermore, āliya and ālaya are both phonetic corruptions of Sanskrit. Tripiṭaka Master Paramārtha of the Liang dynasty glossed and translated it as "non-disappearance." Now, Tripiṭaka Master Xuanzang translated it according to its meaning as "store," which has the meaning of containing and storing; "non-disappearance" has the meaning of non-loss: the meaning is one, the names are different. That which is contained is called "store," and it is also named after that which can contain, meaning that it can store its own essence within all phenomena, and can also store all phenomena within its own essence; hence the treatise says: "Capable of storing, that which is stored, and grasped as an object of self-attachment." This is what it refers to. This is establishing the name based on the meaning.