大乘起信論義記 2.189

2.189

第三中，初標、次釋。言法出離者，謂真如之法，出於二障、離於和合，故云出離。前明在纏性淨不空如來藏，今明不空出纏離垢法身。如《寶性論》云「有二淨：一、自性淨，以同相故。二、離垢淨，以勝相故。」不空法者，出法體也，謂即前因熏。出煩惱等者，麁細染心名煩惱礙，所依無明名智礙。離和合等者，淨心出障，破業識等和合也。離和合雜相故名淳，無惑染故名淨，出無明故名明，謂大智慧光明等故云淳淨明也。

In the third section, first [the title] is stated, and next it is explained. “Dharma-emergence-and-freedom” means that the dharma of tathatā emerges from the two obstacles and is free from union; hence it is called “emergence-and-freedom.” Previously it explained the intrinsically pure, non-empty tathāgatagarbha while bound; now it explains the non-empty dharmakāya emerged from bondage and free from defilement. As the Ratnagotravibhāga says: “There are two purities: first, intrinsic purity, because of identical marks; second, purity free from defilement, because of superior marks.” “The non-empty dharma” presents the essence of the dharma; that is, it is the preceding causal perfuming. “Emerges from the affliction [obstacle], etc.”: the coarse and subtle defiled minds are called the affliction obstacle; the avidyā on which they rely is called the cognitive obstacle. “Free from the mark of union, etc.”: the pure mind emerges from the obstacles and breaks the union of the karmic consciousness and so forth. Being free from the mixed marks of union is called “pure”; having no defilement of delusion is called “immaculate”; emerging from avidyā is called “bright”—meaning the great illumination of wisdom and so forth; hence it is called “pure, immaculate, and bright.”