大乘起信論廣釋卷第三．四．五 3.14

3.14

論。復次至不相捨離　釋曰。上廣始覺。下廣本覺。於中有二。先明隨染。後顯性淨。初中有三。標別辨相。此初標也。以隨動門而顯本覺故。言本覺隨染分別。既隨緣動而言生也。雖曰隨染不失性淨。故言與彼不相捨離。此所隨染既有二種。故隨此染生下二相。言二染者。一謂自染。即在因時由無明熏所起諸染。二謂他染。即在果時與生同體諸眾生染。隨生相者。此中有義。謂隨自染生智淨相。以說從染得智淨故。由隨他染生不思業。以化染生起勝業故。有義。俱隨自染而起。謂本覺心具有體用。隨染顯體成智淨相。隨染顯用起不思業。既斷自染方能起用。故不思業亦隨自染。有義。俱隨他染而起。謂諸菩薩修行得果顯現法身起諸業用。皆隨眾生染有此事。若度染機無修無得。唯是真如一味相故。若爾此二應是始覺。答由二義故但名本覺。一約所對染差別故。謂始覺者對所俱染說。今此二相對所隨染故。二約本有修生別故。以智淨等依本有義說。其始覺者約修生說故。雖曰不一而亦不異。以所對染所俱所隨皆依真有無別體故。以本始覺皆有修生本有之義無別異故。謂本來始更無異法。從此義故總名本有。以始契本方名本覺。從此義故總名修生。既以本覺作始覺故。即此本覺亦是本有修生。又以對始得本名故。即此始覺亦名修生本有。此緣起理猶如圓珠隨舉一門無不收盡故。智淨等與彼始覺異不等皆無有妨。

Treatise: Furthermore, [original awakening, according to the distinction of following defilement, produces two kinds of characteristics, not separate or distinct from that [original awakening]].

Commentary: The preceding broadly explained initial awakening; below broadly explains original awakening. Herein there are two: first, explaining following defilement, and later, revealing the pure nature. The first has three: marking, distinguishing, and discerning the characteristics. This is the initial marking. Because it reveals original awakening according to the gate of movement, it says "original awakening, according to the distinction of following defilement". Since it moves in accordance with conditions, it is said to "produce". Although it is said to follow defilement, it does not lose its pure nature; therefore it says "not separate or distinct from that". Since this defilement that is followed has two kinds, in accordance with this defilement it produces the two characteristics below. Speaking of the two defilements: first, one's own defilement, which is all the defilements arisen from perfuming by avidyā when on the causal stage; second, the defilements of others, which are the defilements of all sentient beings that are identical in substance with oneself when on the fruitional stage. Regarding the characteristics produced in accordance [with defilement], there are several positions here. One position holds: in accordance with one's own defilement, the characteristic of cognitive purity is produced, because it is said that from defilement one attains cognitive purity; by following others' defilements, the inconceivable activity is produced, because superior activity arises to transform defiled beings. Another position holds: both arise following one's own defilement. That is, the mind of original awakening possesses both substance and activity: following defilement, it reveals the substance to become the characteristic of cognitive purity; following defilement, it reveals the activity to give rise to the inconceivable activity. Since only by severing one's own defilement can one give rise to activity, the inconceivable activity also follows one's own defilement. Another position holds: both arise following others' defilements. That is, the various bodhisattvas practice and attain the fruit, manifesting the dharmakāya and giving rise to all functional activities; these matters all exist in accordance with the defilements of sentient beings. If there were no defiled capacities to deliver, there would be neither practice nor attainment, but only the one-taste characteristic of tathatā. If so, these two should be initial awakening. We answer: based on two meanings, they are only called original awakening. First, by distinguishing the defilement they confront: initial awakening is spoken of in relation to the defilement that is concurrent with it, while these two characteristics are in relation to the defilement that is followed. Second, by distinguishing fundamental existence and production through cultivation: cognitive purity and the other are spoken of based on the meaning of fundamental existence, whereas initial awakening is spoken of based on production through cultivation. Although said to be not identical, they are also not different: because the confronted defilements, whether concurrent or followed, both rely on the true and do not have a distinct substance; and because both original and initial awakening possess the meanings of production through cultivation and fundamental existence without distinction. That is, the originally initial has no other dharma; from this meaning, it is collectively called fundamental existence. Only when the initial accords with the original is it called original awakening; from this meaning, it is collectively called production through cultivation. Since original awakening is taken to make initial awakening, this original awakening is also fundamental existence produced through cultivation. Furthermore, because it receives the name "original" in contrast to the initial, this initial awakening is also called production through cultivation fundamentally existent. This principle of dependent origination is like a round pearl: whichever single gate is raised, there is none that is not completely subsumed. Therefore, whether cognitive purity and the rest are different from or equal to initial awakening, there is no impediment.