大乘起信論略述 1.40

1.40

論。是心真如至體相用故　述曰。此開別釋成也。大乘唯淨。彼淨相用必對深成。即以一心具含染淨故。能顯示自體相用。廢染之時無淨相用故。通染者能顯淨義。如何能示三大乘義。此心絕相則是真如。而以言說所顯義相則一心體之真如相故。此真相顯示心體。是心隨緣所成生滅。而此生滅所藉因緣及此生滅麁細相狀皆依自體而得成故。故生滅等能示自體。此生滅等有染相。故能示體上性功德相。是生滅等染別業用能示自體諸淨業用。既此所示自體相用為大乘義故說依心。顯大乘義以心真如。是不起門與所示體無別異故。云即示。體以無染故不示相用。以生滅等是起動門能所示別故。言能示。以有染故通示大乘自體相用。

[Treatise:] The mind in terms of suchness […] because of essence, attributes, and function. [Exposition:] This opens up the specific to explain and establish it. The Mahāyāna is solely pure, but its pure attributes and functions must be established in contrast to [defilements]. That is to say, because the one mind fully contains defilement and purity, it can reveal its own essence, attributes, and function. When defilement is dismissed, there are no pure attributes and functions; therefore, that which applies to defilement can reveal the meaning of purity. How can it reveal the meanings of the three greatnesses of the Mahāyāna? When this mind transcends characteristics, it is tathatā. Yet the characteristics of meaning revealed through verbal explanations are the characteristics of suchness of the essence of the one mind; therefore, this true characteristic reveals the essence of the mind. This mind, according with conditions, constitutes arising and ceasing; and the causes and conditions upon which this arising and ceasing rely, as well as the coarse and subtle characteristics of this arising and ceasing, are all established by relying on its own essence. Therefore, arising and ceasing and so forth can reveal their own essence. Since this arising and ceasing and so forth have defiled characteristics, they can reveal the characteristics of inborn virtues upon the essence. The defiled, distinctive activities and functions of this arising and ceasing and so forth can reveal the various pure activities and functions of the essence itself. Since its own essence, attributes, and function thus revealed constitute the meaning of the Mahāyāna, it is said that relying on the mind, the meaning of the Mahāyāna is revealed. Because the mind in terms of suchness is the non-arising aspect and is not distinct from the essence that is revealed, it says 'directly reveals.' With respect to essence, because it lacks defilement, it does not reveal attributes and function. Because arising and ceasing and so forth are the active aspect and that which can reveal is distinct from that which is revealed, it says 'can reveal.' Because it has defilement, it comprehensively reveals the essence, attributes, and function of the Mahāyāna itself.