大乘起信論略述 1.72

1.72

論。心生滅者至有生滅心　述曰。上來已釋真如門竟。次下第二釋生滅門。於中有二。先明生滅之法。後辨所示之義。初中有二。先明染淨生滅。後辨染淨相資。前中有二。先就體總標。後依義別釋。總中有三。初標體。次辨相。後立。此初也。如來藏者。即是清淨不生滅心。因無明熏舉體動作生滅心也。

[Treatise:] "Regarding the mind in terms of arising and ceasing: […] there is the mind of arising and ceasing." [Commentary:] Above, the explanation of the aspect of the mind in terms of suchness has been concluded. Next, the second [part] explains the aspect of arising and ceasing. Here there are two parts: first, clarifying the dharmas of arising and ceasing; second, distinguishing the meaning shown by them. In the first part, there are two: first, clarifying the arising and ceasing of defilement and purity; second, distinguishing how defilement and purity support each other. In the prior part, there are two: first, an overall indication in terms of essence; second, a separate explanation based on the meaning. In the overall indication, there are three: first, indicating the essence; next, distinguishing the marks; finally, establishing [the name]. This is the first. The "tathāgatagarbha" is the pure, non-arising and non-ceasing mind. Because of the perfuming of avidyā, the entire essence is stirred to act as the mind of arising and ceasing.