大乘起信論裂網疏 2.13

2.13

心，即指眾生現前介爾之心。真，謂其性不妄，以非肉團亦非緣影，非有內、外、中間，過、現、未來，分劑、方隅等妄相故。如，謂其性不異，無生無滅、無垢無淨、無增無減，無別異故。蓋真如不變隨緣，舉體而為眾生現前介爾之心。此心隨緣不變，仍即真如法界全體，故云即是一法界大總相法門體也。從來無二，強名為一。諸法本源，強名法界。絕待無外，強名曰大。一相無相，無差別相，強名總相。可軌可持，強名為法。無所不通，強名為門。譬如大海，舉體成漚，研此一漚，別無自體，唯攬大海濕性為體，只此一漚濕性，便是大海全體濕性，更非有二性，更非有別相故。又如日光，舉體入隙，研此隙光，別無自體，唯攬日輪光明為體，只此一隙明性，便是日輪全體明性，更非有二性，更非有別相故。以心本性下，釋成此義。謂以眾生現前介爾心之本性，前無始故不生，後無終故不滅。譬如虛空，非是暫有、非可暫無，而亦不同虛空對色所顯之相，故不得已強名之為不生不滅相也。此中應有問曰：經中每言心生法生，心滅法滅。今現見一切諸法種種生滅差別，豈非即是心之生滅？胡云不生不滅相耶？故今釋曰：一切諸法皆由妄念而有差別。譬如瞖目，妄見空華；若離妄念，則無境界差別之相。譬如瞖病既除，則無空華起滅相也。是故心之真如即是諸法真如，諸法真如即心真如。心既從本已來性離語言，一切文字不能顯說，離心攀緣，無有諸相，究竟平等，永無變異，不可破壞。所以諸法亦即從本已來性離語言，乃至不可破壞也。是則一切諸佛、一切眾生、一切假實國土，究竟唯一淨心為體，一心之外更無餘法，故不得已說名為真如也。

'Mind' directly designates sentient beings' momentary mind in the present. 'True' (tatha-) means that its nature is not false, because it is neither the fleshy mass [of the heart] nor the shadow of conditioned [objects], and it is free from false marks such as inner, outer, middle, past, present, future, demarcations, directions, and the like. 'Such' (-tā) means that its nature is not differentiated, because it is without arising and without ceasing, without defilement and without purity, without increase and without decrease, and free from distinctions. For tathatā is immutable yet accords with conditions, its entire essence becoming sentient beings' momentary mind in the present. This mind accords with conditions yet is immutable, still remaining the complete essence of the tathatā-dharmadhātu; hence it is said to be 'the essence of the dharma-gate of the great general characteristic of the one dharmadhātu.' Never having been dual, it is forced to be called 'one.' As the original source of all dharmas, it is forced to be called 'dharmadhātu.' Absolute and without an exterior, it is forced to be called 'great.' Having one mark which is markless, and being without marks of distinction, it is forced to be called 'general characteristic.' Capable of providing a standard and sustaining [its own character], it is forced to be called 'dharma.' Pervading everywhere without obstruction, it is forced to be called 'gate.' It is like the great ocean whose entire essence forms a bubble: examining this single bubble, it has no separate essence of its own, but merely takes the wet nature of the ocean as its essence; and this wet nature of a single bubble is the complete wet nature of the great ocean, having neither a dual nature nor any distinct mark. It is also like the light of the sun whose entire essence enters a chink: examining this chink of light, it has no separate essence of its own, but merely takes the brilliance of the sun-disk as its essence; and this luminous nature of a single chink is the complete luminous nature of the sun-disk, having neither a dual nature nor any distinct mark. From 'This is because the fundamental nature of the mind' downward explains this meaning. It means that, by virtue of the fundamental nature of sentient beings' momentary mind in the present, it does not arise because it has no beginning in the past, and it does not cease because it has no end in the future. It is like empty space, which does not exist temporarily nor can it be temporarily nonexistent, yet it is also not like the mark of empty space displayed in contrast to matter; therefore, out of necessity, it is forced to be called the mark of neither arising nor ceasing. Here, someone might ask: 'The sūtras often say that when the mind arises dharmas arise, and when the mind ceases dharmas cease. Now, directly witnessing all dharmas having various distinctions of arising and ceasing, is this not the very arising and ceasing of the mind? Why do you say it is the mark of neither arising nor ceasing?' Therefore, it is now explained: 'All dharmas possess distinctions solely due to deluded thoughts.' It is like diseased eyes falsely seeing flowers in the sky; 'if one is free from deluded thoughts, then there are no marks of distinction among objective realms.' It is like when the eye disease is eliminated, there are no marks of the arising and ceasing of flowers in the sky. Therefore, the tathatā of the mind is the tathatā of all dharmas, and the tathatā of all dharmas is the tathatā of the mind. Since the mind from the beginning has in its nature been free from speech, cannot be overtly expressed by any written words, is apart from the mind's cognitive grasping, has no marks whatsoever, is ultimately equal, eternally without alteration, and indestructible, therefore all dharmas are also from the beginning free from speech, up to being indestructible. Thus all buddhas, all sentient beings, and all provisional and real lands ultimately take solely the one pure mind as their essence, and apart from the one mind there are no other dharmas; hence, out of necessity, it is called tathatā.