大乘起信論內義略探記 1.34

1.34

問：此本覺，若通染淨為因？若但為淨法為因？若但淨法因者，何故經云「如來藏者是善不善因」？若通作染淨性者，何故唯說具性德，不說具性染患？答：此理通與染淨作性，故唯說具性德，謂理離淨法，故能隨緣作諸染法。又離染性，故能隨緣作諸淨法也。能作染淨故，通為染淨性，由離染淨性故，唯說具性功德，得離染淨性，乃成諸功德故。取捨染淨性，皆是妄相故也。

Question: Does this innate awakening serve as the cause for both defilement and purity, or does it only serve as the cause for pure phenomena? If it is only the cause for pure phenomena, why does the sūtra say that 'the tathāgatagarbha is the cause of both good and non-good'? If it universally serves as the nature of defilement and purity, why is it said only to be endowed with virtues of its nature, and not said to be endowed with defiled afflictions of its nature? Answer: This principle universally acts as the nature for both defilement and purity. The reason it is said only to be endowed with virtues of its nature is that the principle is free from pure phenomena, so it can accord with conditions to produce all defiled phenomena; furthermore, it is free from defiled nature, so it can accord with conditions to produce all pure phenomena. Because it can produce defilement and purity, it universally serves as the nature of defilement and purity; and because it is free from the natures of defilement and purity, it is said only to be endowed with virtues of its nature, for only by being free from the natures of defilement and purity are all virtues accomplished. Grasping and rejecting defiled and pure natures are both deluded aspects.