起信論註 1.8

1.8

[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.