大乘起信論廣釋卷第三．四．五 3.27

3.27

論。三者法出至淳淨明故　釋曰。法出離鏡者。標其名也。不空體相故謂之法。從二礙顯故名為出。破和合相故謂之離。淳淨明故喻之為鏡。應言淳淨故名為空。以淳明故謂之為鏡。文略不出虛空之義。故新論言。真實不空離障大義清淨如虛空明鏡。前明在纏不空如來藏。今顯不空出纏之時身。寶性論云。有二種淨。一自性淨。以同相故。二離垢淨。以勝相故。次下辨相釋標中四義。謂不空法者。釋前法字。謂前因熏不空之法。新論名為本性清淨常安住法。出煩惱等者。釋其出字。麁細染心名煩惱礙。根本無明名為智礙。斷此二障而顯出。離和合相者。釋其離字。出二礙故則不生滅。不與生滅不與生滅而相和合。離此識相成法身故。淳淨明者。釋其鏡字。體離相故名淳。出惑染故名淨。無癡闇故名明。淳淨明故如鏡。新論意同。不能繁舉。

[Treatise:] Third is the mirror of the dharma emerging from separation, [which is because the not-empty dharma emerges from the hindrance of afflictions and the hindrance to cognition, is separated from the characteristic of union, and is pure, pristine, and luminous.] [Commentary:] "The mirror of the dharma emerging from separation" introduces its name. The not-empty substance and attributes are called the "dharma." Being revealed from the two hindrances is called "emerging." Breaking through the characteristic of union is called "separation." Being pure, pristine, and luminous is compared to a "mirror." It should be said that being pure and pristine is called "empty," and being pure and luminous is called a "mirror." The text abbreviates and does not bring out the meaning of empty space. Hence the new translation says: "The great meaning of the truly not empty, free from hindrances, pure like empty space and a bright mirror." The preceding explained the not-empty tathāgatagarbha while in bondage; now it reveals the body when the not-empty emerges from bondage. The Ratnagotravibhāga says: "There are two kinds of purity: first, natural purity, due to having the same characteristic; second, purity free from defilement, due to having superior characteristics." Next, the following analysis of characteristics explains the four terms in the heading. "The not-empty dharma" explains the preceding word "dharma," referring to the preceding not-empty dharma of causal perfuming, which the new translation calls "the dharma whose original nature is pure and constantly abiding in peace." "Emerges from afflictions [and so forth]" explains the word "emerges." Coarse and subtle defiled minds are called the hindrance of afflictions; fundamental avidyā is called the hindrance to cognition. Severing these two hindrances reveals emergence. "Separated from the characteristic of union" explains the word "separated." Because it emerges from the two hindrances, it is non-arising and non-ceasing, and does not unite with arising and ceasing, nor does it unite with arising and ceasing; separating from this characteristic of consciousness constitutes the dharmakāya. "Pure, pristine, and luminous" explains the word "mirror." Its substance being free from characteristics is called "pure"; emerging from afflictive defilements is called "pristine"; lacking the darkness of delusion is called "luminous." Because it is pure, pristine, and luminous, it is like a mirror. The meaning in the new translation is the same, so it will not be cited extensively.