大乘起信論義記 1.83

1.83

Regarding the specific [reasons], each individually initiates the passages below, specifically for those corresponding capacities. Among them, the first serves as the cause and condition for initiating the below "Section on Setting Forth the Meaning" and "Section on Explanation," revealing the correct meaning and countering erroneous attachments. This is because that text explains: "Relying on the dharma of the One Mind, there are two gates." Each subsumes all dharmas, which is the very root of the Dharma gates taught by the Tathāgata. Furthermore, within the gate of arising and ceasing, innate enlightenment is called "tathā" (thusness/ru) and incipient enlightenment is called "āgata" (come/lai); when the incipient and innate are non-dual, it is called "Tathāgata" (ru-lai). Therefore, the *Dharmacakrapravartanaśāstra* says: "True reality is called ru, and correct enlightenment is called lai; correctly enlightening to true reality is therefore called Tathāgata." Here, the true principle that is realized is called ru, and the non-discriminating cognition that is able to realize it is called lai. When sentient beings do not yet possess non-discriminating cognition, there is ru without lai. Now, because the Tathāgata is accomplished relying on this mind, this mind is called the fundamental meaning of the Tathāgata. The text fully explains this meaning, enabling those bodhisattvas in the stages of resolute conduct of the three ranks of worthies prior to the grounds to correspond with inferential contemplation; hence it says "correct understanding." This is precisely the passage that reveals the correct meaning. Since this contemplation is free from inversion, it says "without error"; this is precisely the passage that counters erroneous attachments.