起信論註 1.8

1.8

論顯示正義者依一心法有二種門　述曰。次下第三依名辨相。辨此三名即分為三。初釋第一顯示正義。復分為二。初總釋釋上總立。復即別釋釋上別意。初總釋中復分為三。初依法開門。二初其二門。三二門該攝。此初也。緣分為三。初依法門者。一總源心如來藏心也。含其二義謂如來藏。一總源心含其二義。一約體絕相門謂一心。性非染淨等無差別。諸相經依此說眾生即涅槃。煩惱即菩提。凡夫彌勒同一如等（答。煩惱則是真如眾因。只由因以復得佛果）故言。眾生即涅槃。煩惱即菩提。凡夫彌勒同一如等。二隨緣起滅門。隨無明熏變成染淨。染淨雖成染淨性恒不動。正由不動能成染淨。是故不動亦在動門則生滅本覺義也（答。正由不動能成染淨。答。猶如水體正住則是波。正波時則是□□。皆不失水性。是故不□□□□□真如妄相發妄相。是故真如界作用猶水正波□□是水□作用水正住時是波□體）依此經說不染而染。染而不染。又說。如來藏為善不善因。若生若滅受苦樂等然。此二門舉體通融。體無二齊限不分假名為一者。是諸答齊限不者。此真實上染亦不可德。得亦不德。一亦不□。立異亦此是絕相門教。故言假名為一。一亦不可德法中真實之性。性有智故說名為心。非謂虛實一心等也。緣此是故諸法中真實之性。從使被妄相熏動本水性恒不失。是故雖與諸波作體性不被而有妄變故真實之性。

[Treatise:] As for "showing the correct meaning", based on the dharma of the one mind, there are two aspects. [Commentary:] Next, the third part distinguishes the characteristics according to the names. To distinguish these three names, it is divided into three. First, explaining the first, "showing the correct meaning". This is again divided into two: first, generally explaining to explain what was generally posited above; then separately explaining to explain the particular meaning above. Within the first general explanation, it is again divided into three: first, opening the aspects based on the dharma; second, [presenting] its two aspects; third, the mutual subsumption of the two aspects. This is the first part. In terms of conditions, it is divided into three. First, "based on the dharma": the one universally originating mind, which is the tathāgatagarbha mind. It contains two meanings; that is, the tathāgatagarbha, the one universally originating mind, contains two meanings. First, the aspect of the essence transcending marks, which is the one mind. Its nature is neither defiled nor pure, equal and without distinction. The various sūtras of marks rely on this to state that sentient beings are nirvāṇa, afflictions are bodhi, ordinary beings and Maitreya are identical in tathatā, and so forth. (Answer: Afflictions are the manifold causes of tathatā; it is precisely through causes that one again attains the fruit of Buddhahood.) Hence it is said: Sentient beings are nirvāṇa, afflictions are bodhi, ordinary beings and Maitreya are identical in tathatā, and so forth. Second, the aspect of arising and ceasing following conditions: following the perfuming of avidyā, it transforms into defilement and purity. Although defilement and purity are formed, the nature of defilement and purity is constantly immovable. Precisely because of being immovable, it can form defilement and purity. Therefore, the immovable is also within the aspect of movement; this is the meaning of arising and ceasing and original enlightenment. (Answer: "Precisely because of being immovable, it can form defilement and purity": Answer: Just as when the water essence is still, it is waves; when it is waves, it is [...]; none lose the nature of water. Therefore [...] tathatā and delusory marks produce delusory marks. Hence the function of the tathatā realm is like water when it is waves [...], which is the function of water [...]; when the water is still, it is the essence of waves [...].) Relying on this, the sūtra says: "undefiled yet defiled, defiled yet undefiled." It also says: "The tathāgatagarbha is the cause of the wholesome and unwholesome; whether arising or ceasing, experiencing suffering and pleasure, and so forth." However, these two aspects are entirely interfused; the essence has no duality, and limits are not separated; provisionally it is named "one". Answer: As for limits not being separated, on this reality, defilement cannot be grasped, attainment cannot be grasped, and "one" also cannot [...]. Establishing difference is also this teaching of the aspect of transcending marks; hence it is said to be provisionally named "one". "One" also cannot be grasped; it is the real nature within phenomena. Because the nature possesses cognition, it is spoken of as "mind"; it does not mean an empty or real one mind, and so forth. Due to this, the real nature within all phenomena, even if perfumed and stirred by delusory marks, never loses the fundamental water nature. Therefore, although serving as the essence of the various waves, it is not subjected to deluded transformation; hence it is the real nature.