大乘起信論裂網疏 4.74

4.74

以依業識等生滅相，而立彼一切差別之相。此云何立？以一切法本來唯心，實無分別。以不覺故分別心起，見有境界，名為無明。（然而）心性本淨，無明不起，（是故）即於真如立大智慧光明義（也）。若心生見境，則有不見之相；（然而）心性無見則無不見，（是故）即於真如立遍照法界義（也）。若心有動，則非真了知，非本性清淨，非常樂我淨，非寂靜，是變異、不自在。由是具起過於恒沙虛妄雜染。（然而）以心性無動故，（是故）即立真實了知義，乃至過於恒沙清淨功德相義（也）。若心有起，見有餘境可分別求，則於內法有所不足。（然而）以無邊功德，即一心自性，不見有餘法而可更求，是故滿足過於恒沙非異非一不可思議之法，無有斷絕（由其本具如此德相），故說真如名如來藏（由其證此本具德相），亦復名為如來法身。

Because it relies on the marks of arising and ceasing of the karmic consciousness and so forth, all those differentiated marks are established. How are they established? Because all phenomena are originally mind-only, truly without discrimination. Because of non-enlightenment, the discriminating mind arises, seeing objects exist, which is called ignorance. (However,) the mind-nature is originally pure; ignorance does not arise. (Therefore,) in tathatā the meaning of 'the radiance of great wisdom' is established. If the mind gives rise to seeing objects, then there is the mark of not seeing; (however,) the mind-nature has no seeing, and thus there is nothing it does not see. (Therefore,) in tathatā the meaning of 'universally illuminating the dharmadhātu' is established. If the mind has motion, then it is not true knowing, not originally pure by nature, not eternal, blissful, self, and pure, not quiescent, but changing and not autonomous. From this, false defilements exceeding the sands of the Ganges completely arise. (However,) because the mind-nature has no motion, (therefore) the meaning of 'true and actual knowing', up to the meaning of 'the marks of pure qualities exceeding the sands of the Ganges', is established. If the mind gives rise to [activity], seeing that there are further objects that can be discriminated and sought, then there is a deficiency in the inner Dharma. (However,) because boundless qualities are the self-nature of the one mind itself, and one does not see that there are further phenomena that can be sought again, it is therefore replete with inconceivable phenomena exceeding the sands of the Ganges that are neither different nor one and without interruption. (Because it inherently possesses such marks of virtue,) tathatā is therefore called the tathāgatagarbha; (because it realizes these inherently possessed marks of virtue,) it is also called the Dharmakāya of the Tathāgata.