起信論註 1.21

1.21

論心生滅者依如藏故有生滅心所謂不生不滅與生滅心和合　（述曰。上來已釋真如門竟。次下第二釋生滅門。於中有二。先生滅心法。後辨所示之義。初中有二。先明□□生滅。□□□□相資。於中有二。先體就總標。後依義別解。總中有三。初標體。次辨相。後立名。此初也。如來藏者。即是清淨不生滅心無明熏舉體動作生滅心也。答。如來藏者。於生滅門語）。

Treatise: As for the mind of arising and ceasing, relying on the tathāgatagarbha there is the mind of arising and ceasing; what is called neither arising nor ceasing is in conjunction with the mind of arising and ceasing. (Commentary: The preceding has already explained the tathatā aspect. Next below is the second part, explaining the aspect of arising and ceasing. Within this there are two parts: first, the dharma of the mind of arising and ceasing; next, distinguishing the meaning indicated. In the first part there are two: first, clarifying [...] arising and ceasing [...] mutually supporting. In this there are two: first, a general identification based on the essence; next, particular explanations according to the meanings. In the general part there are three: first, identifying the essence; next, distinguishing the marks; finally, establishing the name. This is the first. "Tathāgatagarbha" is the pure, unarising and unceasing mind, which, perfumed by avidyā, moves its entire essence to become the mind of arising and ceasing. Reply: "Tathāgatagarbha" is spoken of with regard to the aspect of arising and ceasing.)