修華嚴奧旨妄盡還源觀 1.11

1.11

一顯一體者，謂自性清淨圓明體。然此即是如來藏中法性之體，從本已來性自滿足，處染不垢，修治不淨，故云自性清淨。性體遍照，無幽不燭，故曰圓明。又隨流加染而不垢，返流除染而不淨；亦可在聖體而不增，處凡身而不減。雖有隱顯之殊，而無差別之異。煩惱覆之則隱，智慧了之則顯。非生因之所生，唯了因之所了。《起信論》云：真如自體，「有大智慧光明義故，遍照法界義故，真實識知義故，自性清淨心義故……」廣說如彼，故曰自性清淨圓明體也。

First, revealing the one essence refers to the essence of self-nature pure, complete, and luminous. This is none other than the essence of dharma-nature within the tathāgatagarbha: originally and fundamentally self-sufficient in its nature, it is not defiled when dwelling in defilement, nor is it purified through cultivation—hence it is called 'self-nature pure.' The essence of its nature shines everywhere, leaving no darkness unillumined—hence it is called 'complete and luminous.' Furthermore, following the flow to add defilement, it is not stained; going against the flow to eliminate defilement, it is not cleansed. It does not increase in the body of a noble one, nor does it decrease in the body of an ordinary person. Although there is the distinction between concealment and manifestation, there is no difference of variation. When defilements cover it, it is concealed; when wisdom understands it, it is revealed. It is not produced by generative causes; it is only brought to light by illuminating causes. The Awakening of Faith says: The intrinsic essence of tathatā 'has the meaning of great wisdom and luminosity; the meaning of shining throughout the dharma-realm; the meaning of true knowledge; the meaning of the mind of pure self-nature…' It is explained at length therein, and hence it is called the essence of self-nature pure, complete, and luminous.