大乘起信論略述 1.49

1.49

[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.