大乘起信論裂網疏 2.7

2.7

'One mind' refers precisely to the momentary mind present right before sentient beings. Speaking of 'two aspects' does not mean that front and back or left and right are called two. It is merely that according with conditions yet immutable, this very arising-and-ceasing mind is called the aspect of tathatā; immutable yet according with conditions, this very mind of tathatā is called the aspect of arising and ceasing. It is precisely what is called 'this house has only one gate', and also what is called 'the one single path of the nirvāṇa gate of the Bhagavats of the ten directions'. But when one is deluded about it, saṃsāra begins, and tathatā in its entire essence becomes arising and ceasing; when one awakens to it, transmigration ceases, and arising and ceasing in its very essence is precisely tathatā. Therefore, the two aspects are clarified in terms of delusion and awakening. Moreover, speaking of awakening in contrast to delusion is the aspect of arising and ceasing; the equality of delusion and awakening is the aspect of tathatā. Saying that 'these two aspects each encompass all dharmas' means that in terms of the aspect of tathatā, it encompasses the hundred realms and thousand thusnesses and the hundred dharmas of the five categories, each and every one being nothing other than tathatā, because its nature is eternally equal, neither increasing nor decreasing, and without distinction. In terms of the aspect of arising and ceasing, it also encompasses the hundred realms and thousand thusnesses and the hundred dharmas of the five categories, each and every one being nothing other than arising and ceasing, because the dharmas of the six ordinary realms are formed by the causes and conditions of delusion and defilement, and the dharmas of the four noble realms are formed by the causes and conditions of awakening and purity. Throughout the worldly and the world-transcending, there is not a single dharma that is not revealed through the causes and conditions of arising and ceasing. Saying 'because they are mutually inseparable' means that apart from the one mind of tathatā, there is no arising and ceasing to be found, just as apart from direction there is no delusion or awakening, and just as apart from the wet nature there is no ice or water; apart from the one mind of arising and ceasing, there is also no tathatā to be found, just as apart from delusion and awakening there is no direction, and just as apart from ice and water there is no wet nature.