大乘起信論裂網疏 1.65

1.65

即此真如不變心體，舉體隨緣而有生滅。所謂隨於染淨緣，具造十法界。雖造十界，十界皆是假名無性，隨緣不變、當體即真，故能顯示大乘體也。由隨染緣，妄起無明，有見不見，似不清淨，非常非樂、非我非淨、非寂靜、是變異、不自在，具過恒沙虛妄雜染。今翻染成淨，無明不起，無見不見，心性無動，無有餘法而可更求，即於真如立大智慧光明義、遍照法界義、真實了知義、本性清淨義、常樂我淨義、寂靜不變自在義、滿足過於恒沙清淨功德義，故能顯示大乘相也。由與眾生同在生死輪迴海中，方肯自憫憫他，發大誓願、修大福慧，證本法身，任運起於不思議業，盡未來際利樂有情，故能顯示大乘用也。然則現前介爾心體即大乘體，現前心中惑相即大乘相，現前心中業用即大乘用，而眾生迷染因緣，日用不知。由有迷染因緣，方立悟淨因緣；由有悟淨因緣，方顯體相用大。故云此心生滅因緣相，能顯示大乘體相用也。譬如水結成氷，則濕體融相潤用皆不可見；若知氷原是水，方便令泮，方能顯示濕體融相潤用耳。設不觀心生滅因緣，則不能顯體相用大。如守堅氷，無可受用。設離眾生現前之心別求大乘，亦不能顯體相用大。如大凍時，若棄堅氷，別無有水。學大乘者，幸深思之。應立量云：眾生心是有法，能顯示大乘體相用宗。因云：生滅因緣相故。同喻：如依方故迷，因迷故悟於方。初釋有法竟。

This very immutable mind-essence of tathatā, in its entirety, accords with conditions and has arising and ceasing. That is to say, according with defiled and pure conditions, it completely creates the ten dharmadhātus. Although it creates the ten realms, the ten realms are all conventional designations without intrinsic nature; according with conditions yet immutable, their very essence is the real; therefore it can reveal the essence of the Mahāyāna. Due to according with defiled conditions, ignorance falsely arises, having perception and non-perception, seeming unchaste, impermanent, non-blissful, non-self, non-pure, non-tranquil, changeable, and without autonomy, possessing false defilements exceeding the sands of the Ganges. Now, overturning defilement into purity, ignorance does not arise, there is no perception and non-perception, the mind-nature is unmoved, and there are no other dharmas that can be further sought; thus, upon tathatā, it establishes the meaning of great wisdom and radiance, the meaning of illuminating the dharmadhātu everywhere, the meaning of true knowledge, the meaning of original purity of nature, the meaning of permanence, bliss, self, and purity, the meaning of tranquil, immutable autonomy, and the meaning of fulfilling pure merits exceeding the sands of the Ganges; therefore it can reveal the attributes of the Mahāyāna. Because of being together with sentient beings in the ocean of transmigration of birth and death, one is then willing to pity oneself and pity others, give rise to great vows, cultivate great merit and wisdom, realize the original dharmakāya, spontaneously initiate inconceivable activities, and benefit and gladden sentient beings to the end of the future; therefore it can reveal the function of the Mahāyāna. Thus, the present, minuscule mind-essence is the essence of the Mahāyāna; the marks of delusion in the present mind are the attributes of the Mahāyāna; the karmic functions in the present mind are the function of the Mahāyāna. Yet sentient beings, under the conditions of delusion and defilement, are unaware of it in daily use. Because there are causes and conditions of delusion and defilement, the causes and conditions of awakening and purity are established; because there are causes and conditions of awakening and purity, the greatness of essence, attributes, and function are revealed. Therefore it says that this aspect of causes and conditions of arising and ceasing of the mind can reveal the essence, attributes, and function of the Mahāyāna. For example, when water freezes into ice, the wet essence, the fluid attribute, and the moistening function can none of them be seen; if one knows that ice is originally water and applies skillful means to melt it, only then can the wet essence, fluid attribute, and moistening function be revealed. If one does not contemplate the mind's causes and conditions of arising and ceasing, one cannot reveal the greatness of essence, attributes, and function. It is like guarding solid ice, with nothing to make use of. If, apart from the present mind of sentient beings, one seeks the Mahāyāna elsewhere, one likewise cannot reveal the greatness of essence, attributes, and function. It is like a time of deep freeze: if one discards solid ice, there is no other water. May those who study the Mahāyāna reflect deeply on this! A syllogism should be formulated thus: The mind of sentient beings is the subject of attributes (dharmin); being able to reveal the essence, attributes, and function of the Mahāyāna is the thesis (pakṣa). The reason (hetu) is: because of having the aspect of causes and conditions of arising and ceasing. Homogeneous example (sādharmyadṛṣṭānta): just as delusion occurs because of relying on a cardinal direction, through delusion one awakens to the cardinal direction. The first [part], explaining the subject of attributes, is concluded.