大乘起信論義記 2.95

2.95

前中言此識有二義等者，此義稍難，今總括上下文略敘其意，餘可至文當知。何者？謂真如有二義：一、不變義；二、隨緣義。無明亦二義：一、無體即空義；二、有用成事義。此真妄中，各由初義故成上真如門也，各由後義故成此生滅門也。此隨緣真如及成事無明亦各有二義：一、違自順他義；二、違他順自義。無明中初違自順他亦有二義：一、能反對詮示性功德；二、能知名義成淨用。違他順自亦有二義：一、覆真理；二、成妄心。真如中違他順自亦有二義：一、翻對妄染顯自德；二、內熏無明起淨用。違自順他亦有二義：一、隱自真體義；二、顯現妄法義。此上真妄各四義中，由無明中反對詮示義，及真如中翻妄顯德義，從此二義得有本覺。又由無明中能知名義，及真如中內熏義，從此二義得有始覺。又由無明中覆真義，真如中隱體義，從此二義得有根本不覺。又由無明中成妄義，及真如中現妄義，從此二義得有枝末不覺。此生滅門中，真妄略開四義，廣即有八門。若約兩兩相對和合成緣起，即有四門，謂二覺二不覺。若約本末不相離，唯有二門，謂覺與不覺。若鎔融總攝，唯有一門，謂一心生滅門也。又若約諸識分相門，本覺、本不覺在本識中，餘二在生起識中。若約本末不二門，並在一本識中，故云此識有二義也。

In the first part, as for saying that this consciousness has two meanings and so forth: this meaning is somewhat difficult. Now, summarising the context, I will briefly relate its purport; the rest can be known when we reach the text. What are they? Tathatā has two meanings: first, the meaning of not changing; second, the meaning of according with conditions. Avidyā also has two meanings: first, the meaning of having no substance and thus being empty; second, the meaning of having function and accomplishing affairs. Within these true and deluded [aspects], through each of their first meanings, the above gate of tathatā is constituted; through each of their second meanings, this gate of arising and ceasing is constituted. This tathatā that accords with conditions and this avidyā that accomplishes affairs also each have two meanings: first, the meaning of contradicting oneself and conforming to the other; second, the meaning of contradicting the other and conforming to oneself. In avidyā, the first meaning—contradicting oneself and conforming to the other—also has two meanings: first, being able, through antithetical contrast, to express and reveal the nature-merits; second, being able to know names and meanings, accomplishing pure functions. Contradicting the other and conforming to oneself also has two meanings: first, obscuring the true principle; second, constituting the deluded mind. In tathatā, contradicting the other and conforming to oneself also has two meanings: first, overturning and contrasting with deluded defilement to manifest its own merits; second, internally perfuming avidyā to arouse pure functions. Contradicting oneself and conforming to the other also has two meanings: first, the meaning of concealing its own true substance; second, the meaning of manifesting deluded dharmas. Among these four meanings each of the true and the deluded above: from the meaning of expressing through antithetical contrast in avidyā and the meaning of overturning delusion to manifest merits in tathatā, through these two meanings innate enlightenment is obtained. Furthermore, from the meaning of being able to know names and meanings in avidyā and the meaning of internal perfuming in tathatā, through these two meanings incipient enlightenment is obtained. Furthermore, from the meaning of obscuring the truth in avidyā and the meaning of concealing the substance in tathatā, through these two meanings fundamental non-enlightenment is obtained. Furthermore, from the meaning of constituting delusion in avidyā and the meaning of manifesting delusion in tathatā, through these two meanings branch non-enlightenment is obtained. In this gate of arising and ceasing, the true and the deluded, when briefly opened, have four meanings; when expanded, there are eight gates. If we pair them opposite each other to unite and form pratītyasamutpāda, there are four gates, namely the two enlightenments and the two non-enlightenments. If taken according to the root and branch being inseparable, there are only two gates, namely enlightenment and non-enlightenment. If fused together and comprehensively subsumed, there is only one gate, namely the One Mind gate of arising and ceasing. Furthermore, if taken according to the gate of distinguishing the marks of the consciousnesses, innate enlightenment and fundamental non-enlightenment reside in the fundamental consciousness, while the other two reside in the arising consciousnesses. If taken according to the gate of the non-duality of root and branch, they are all together in the one fundamental consciousness; therefore it says: "This consciousness has two kinds of meanings."