大乘起信論略述 1.97

1.97

論。如是眾生至智性不壞故　述曰。此法合也。於中次第合前四喻。眾生自性清淨心等者。合前第一。水隨風動。水不自浪。因風起浪。風不自波。依水現波。故動即水。無別體也。心亦如是。不自起動。因無明動。癡不自起。因心有起。因癡心動。無別動也。心與無明俱無形相等者。合前第二。風水相依。以水依風。全體動故無別水相。風依水起。全體濕故無別風相。風水相依不相捨離。心亦如是。依妄動。全作諸識。無別心相。妄識依心。無非真故無無明相。真妄相依不相離也。而心非動性者。合前第三水非動性。即顯心性本非動念。若無明滅等者。合前第四。濕性不壞顯無明斷。如風止滅則業識等法相續識如波相滅。隨染本覺照察智性。無所壞故如濕性不壞。

[Treatise:] "Sentient beings' intrinsically pure mind… because the nature of cognition is not destroyed."

Commentary: This applies the simile to the doctrine. Herein, the preceding four similes are applied in order: 'Sentient beings' intrinsically pure mind…' applies to the first above, water moving in accord with the wind. Water does not billow of itself; it raises waves due to the wind. The wind does not wave of itself; it manifests waves relying on water. Therefore movement is just water, having no separate essence. The mind is also like this: it does not stir of itself, but stirs due to avidyā. Ignorance does not arise of itself; it has arising relying on the mind. Because of ignorance the mind stirs; there is no separate stirring. 'The mind and avidyā are both without physical form…' applies to the second above, the mutual reliance of wind and water. Because water relies on wind, its entire essence stirs, so there is no separate phase of water; because wind arises relying on water, its entire essence is wet, so there is no separate phase of wind. Wind and water rely on each other and do not abandon each other. The mind is also like this: relying on delusion, it stirs, entirely becoming the consciousnesses, so there is no separate phase of mind. The deluded consciousness relies on the mind, and there is nothing that is not true, so there is no phase of avidyā. The true and the deluded rely on each other and do not separate. 'Yet the mind is not by nature mobile' applies to the third above, water not being by nature mobile; this reveals that the mind's nature is originally not stirring thoughts. 'If avidyā ceases…' applies to the fourth above, the nature of wetness not being destroyed, revealing the severing of avidyā: just as when the wind ceases, dharmas such as the activity consciousness and the continuous consciousness cease like the phases of waves, while the nature of cognition that illuminates and examines in original awakening according with defilement is not destroyed, just as the nature of wetness is not destroyed.