大乘義章 3.60

3.60

次論有盡無盡之義。隨相麁分，事妄二識一向有盡，見實法故。真心無盡，妄息顯故。以實通論，事妄及真皆悉有盡、有不盡義。事妄二心，體滅有盡；熏力在真，故曰不盡。故《起信論》說「妄熏習有其二種：一意識熏、二者意熏。」習如上辨。真心體常，研之唯明，所以不盡。妄滅之時，隨妄用息，故亦有盡。事妄及真三識如是。次第二門真妄離合以說三種，於中兩門：一立相門，明立三性；二遣相門，明三無性。立相門中，五門分別：一定名引證，借喻顯示；二辨體相；三明一異；四明修有無；五明盡不盡。就初門中，先定其名，次引文證，後以喻顯。名字如何？一分別性、二依他性、三真實性亦名為相。言分別者，就妄論妄。妄心虛搆，集起情相，隨而取捨，故曰分別。此《楞伽經》及《地持論》說為妄想。所取不真，故名為妄；妄心取捨，故說為想。《攝大乘論》亦說以為意言分別。覺觀心中言有色等，名為意言。分別自心所起境界，故曰分別。分別之體故說為性，分別體狀因之為相。依他性者，約妄辨真。妄起託真，真隨妄轉，故曰依他。性相同前。真實性者，就真論真，真體常寂，無妄可隨，故曰真實。性相如上。名字如是。次引文證。此三廣說，如《攝大乘論》，彼論依何建立此三？論說依經。故彼文言「一切經中但說諸法虛妄、不實、空寂、不有，是分別性。若說諸法如幻如夢、如水中月等，是依他性。若說諸法是真是實、本性清淨，是真實性。」又《地持經》說心行稠林，句別有九：一心離相，六識心別。二心轉轉相，生住滅等。三心無形相，心性空寂。四無量相順，行無量虛偽境界。此四即是分別中義。五自性不染心性本淨，此一即是真實中義。六心染不染隨起煩惱。七心縛解相真心隨使。八心幻起相，謂諸菩薩隨願受生。九心隨道生相，謂諸凡夫隨業受生。此四是其依他性義。經說非一，略舉斯耳。文證如是。次以喻顯。分別如風，真實似水，依他如波。又依他性如繩作蛇，蛇依情作，分別如情，真實如繩。又論宣說，依他如地，又亦如礦。分別如似礦中沙石，燒融則盡。真實如金，融燒則現。喻相眾多，且舉斯耳（此一門竟）。

Next, the meaning of exhaustible and inexhaustible is discussed. Following a coarse differentiation according to marks, the two consciousnesses of phenomenal and deluded are purely exhaustible, because real dharmas are seen. The true mind is inexhaustible, because it is revealed when delusion ceases. To discuss them comprehensively according to reality, phenomenal, deluded, and true all possess both the meaning of being exhaustible and the meaning of being inexhaustible. As for the two minds of phenomenal and deluded, their essences perish and thus are exhaustible; but the perfuming force resides in the true, and thus is inexhaustible. Therefore the *Awakening of Faith* states: "Deluded perfumation has two kinds: first, perfumation by the mental consciousness; second, perfumation by the manas." The perfumation is as analyzed above. The essence of the true mind is eternal; the more it is refined, the brighter it becomes, and therefore it is inexhaustible. Yet when delusion perishes, its functions in accord with delusion cease, and therefore it is also exhaustible. Such are the three consciousnesses of phenomenal, deluded, and true. Next, the second gate explains the three kinds [of nature] according to the separation and combination of true and deluded. Within this are two gates: first, the gate of establishing marks, which explains the establishment of the three natures; second, the gate of dispelling marks, which explains the three non-natures. Within the gate of establishing marks, there is a distinction of five gates: first, determining names and citing proof, using metaphors for illustration; second, distinguishing essence and marks; third, clarifying identity and difference; fourth, clarifying the presence and absence of cultivation; fifth, clarifying exhaustibility and inexhaustibility. Within the first gate, the names are first determined, textual proof is cited next, and metaphors are used to illustrate afterward. What are the names? First, the discriminated nature; second, the dependent nature; third, the true and real nature; they are also called marks. Concerning "discriminated": discussing delusion with respect to delusion. The deluded mind falsely constructs, amassing mental marks and adopting or discarding accordingly; hence it is called "discriminated". The *Laṅkāvatāra Sūtra* and the *Bodhisattvabhūmi* explain this as false conceptualization. What is grasped is not real, hence termed "false"; the deluded mind adopts and discards, hence termed "conceptualization". The *Compendium of Mahāyāna* also explains it as discrimination of mental speech. Within the mind of vitarka and vicāra, saying that form and so forth exist is called "mental speech". Discriminating the realm arisen from one's own mind is therefore called "discrimination". The essence of discrimination is thus called "nature"; the essential forms of discrimination are based on this and called "marks". Concerning the dependent nature: discerning the true with respect to the deluded. The arising of delusion relies upon the true, and the true turns in accord with delusion; hence it is called "dependent". "Nature" and "marks" are as before. Concerning the true and real nature: discussing the true with respect to the true. The essence of the true is eternally tranquil, with no delusion to follow; hence it is called "true and real". "Nature" and "marks" are as above. Such are the names. Next, textual proof is cited. These three are elaborately explained as in the *Compendium of Mahāyāna*. Based on what does that treatise establish these three? The treatise states that it is based on sūtras. Thus that text says: "In all sūtras, whenever dharmas are described simply as false, unreal, empty and tranquil, and non-existent, this is the discriminated nature. If dharmas are described as like an illusion, like a dream, like the moon in the water, and so forth, this is the dependent nature. If dharmas are described as true, real, and fundamentally pure in nature, this is the true and real nature." Furthermore, the *Bodhisattvabhūmi* speaks of the dense forest of mental operations, having nine distinct clauses: 1. The mark of mental isolation: the differentiation of the six consciousness minds. 2. The mark of successive mental transition: arising, abiding, ceasing, and so forth. 3. The mark of mental formlessness: the nature of the mind is empty and tranquil. 4. Accordance with immeasurable marks: practicing in immeasurable false realms. These four are meanings within the discriminated. 5. Self-nature undefiled: the nature of mind is fundamentally pure; this one is a meaning within the true and real. 6. Mind defiled and undefiled: following the arising of afflictions. 7. The mark of mental bondage and release: the true mind follows the underlying propensities. 8. The mark of mental illusory arising: bodhisattvas taking birth according to their vows. 9. The mark of the mind arising in accord with the path: ordinary beings taking birth according to their karma. These four are meanings of the dependent nature. Sūtras teach this in more than one place; this is merely a brief citation. Such is the textual proof. Next, they are illustrated by metaphors. The discriminated is like wind; the true and real is like water; the dependent is like waves. Furthermore, the dependent nature is like a rope mistaken for a snake: the snake is fabricated based on cognition; the discriminated is like cognition, and the true and real is like the rope. Furthermore, the treatise states: the dependent is like the ground, and also like an ore. The discriminated is like the sand and stones in the ore: melted by firing, they are exhausted. The true and real is like gold: melted by firing, it appears. Metaphorical marks are numerous; these are merely cited for now. (This concludes the first gate.)