大乘義章 9.55

9.55

次辨體相。此二種性，同用真識以之為體。真識之中，義別有三，謂體、相、用。體謂平等如實法性，古今常湛，非隱非顯、非因非果。故經說言「非因非果名為佛性。」此之謂也。語其相也，真實緣起集成心事，所謂一切恒沙佛法集成真實覺知之心。此心妄隱，義說為染。出纏離垢，義說為淨。淨中之始，能為果本，生後果故，說為性種。語其用也，真識在染與妄和合起作生死，在淨隨治集起行德，行德初立能生後果，說為習種。體相麁爾（此二門竟）。

Next, their essential nature and characteristics are analyzed. These two lineages identically take the true consciousness as their essence. Within the true consciousness, there are three distinct aspects: essence, characteristic, and function. 'Essence' refers to the equal, truly real dharmatā, eternally serene through past and present, neither hidden nor revealed, neither cause nor fruit. Therefore the sūtra states: 'Being neither cause nor fruit is called Buddha-nature.' This is what it means. Speaking of its 'characteristic': true dependent origination integrates to constitute the mental phenomena, namely, all the Buddha-dharmas [as numerous as] the sands of the Ganges integrated to form the true mind of awakening and knowing. When this mind is obscured by delusion, it is conceptually spoken of as 'defiled'. When it emerges from bondage and is freed from defilement, it is conceptually spoken of as 'pure'. The beginning of this purity can serve as the root of the fruit, producing the subsequent fruit; therefore it is spoken of as the 'natural lineage'. Speaking of its 'function': when the true consciousness is in defilement, it unites with delusion to give rise to saṃsāra; when in purity, in accordance with antidotes, it gathers and produces active virtues; when active virtues are first established, they can produce the subsequent fruit, and are spoken of as the 'lineage of habituation'. Such is a rough account of essence and characteristics. (This concludes the second section.)