大乘起信論略述 1.49

1.49

論。顯示正義至有是二種門　述曰。次下第三依名辨相。辨此三名即分為三。初釋第一顯示正義。復分為二。初則總釋。釋上總立。後即別釋。釋下別立。初總釋中復分為三。初依法開門。二列其二門。三二門該攝。此初也。謂如來藏一總源心含其二義。一約體絕相門。謂一心性非染淨等差別諸相。經依此說眾生即涅槃煩惱即菩提凡夫彌勒同一如等。二隨緣起滅門。隨無明重變或染淨。染淨難成。性恒不動。正由不動能成染淨。是故不動亦在動門。即生滅門本覺義也。依此經說不染而染染而不染。又說如來藏為善不善因。若生若滅。受苦樂等。然此二門舉體通融。體相無二。齊限不分。假名為一。是諸法中貞實之性。性有智故說名為心。非謂虛實一心等也。

[Treatise:] Revealing the correct meaning […] there are these two aspects. [Exposition:] Next below is the third part, distinguishing the characteristics according to the names. Distinguishing these three names is divided into three. First, explaining the first, "revealing the correct meaning"; this is again divided into two: first, general explanation, explaining the general establishment above; second, specific explanation, explaining the specific establishment below. Within the first general explanation, it is again divided into three: first, opening the aspects based on the Dharma; second, listing the two aspects; third, the two aspects encompassing [all dharmas]. This is the first. It means that the one mind, the general source that is the tathāgatagarbha, contains two meanings: First, the aspect of essence transcending characteristics: that is, the nature of the one mind is devoid of various differentiated characteristics such as defilement and purity. Sūtras, relying on this, teach that sentient beings are nirvāṇa, afflictions are bodhi, and ordinary beings and Maitreya share identical suchness, and so forth. Second, the aspect of arising and ceasing according to conditions: according with the layering of ignorance, it transforms into defilement or purity; defilement and purity are difficult to establish, while the nature remains ever unmoving. Precisely because it is unmoving, it can establish defilement and purity. Therefore, the unmoving is also present within the active aspect; that is the meaning of original awakening in the aspect of arising and ceasing. Relying on this, sūtras teach being undefiled yet defiled, defiled yet undefiled; they also teach that the tathāgatagarbha is the cause of good and non-good, undergoes arising or ceasing, experiences suffering and pleasure, and so forth. However, these two aspects, in their entire essence, are thoroughly harmonized; essence and characteristics are non-dual, without division or boundary, and are conventionally designated as "one." It is the true and real nature among all dharmas. Because this nature possesses wisdom, it is spoken of as "mind"; it does not mean an empty or real single mind, and so forth.