大乘起信論義記 2.108

2.108

In the second part, on incipient enlightenment, saying "incipient enlightenment" restates the name. "Relying on innate enlightenment, there is non-enlightenment" explains the origin from which incipient enlightenment arises, meaning that this very mental substance accords with the conditions of avidyā to stir and produce deluded thoughts; yet through the power of the internal perfuming of innate enlightenment, it gradually comes to have a subtle awakening, loathing [saṃsāra] and seeking [nirvāṇa], until ultimately it is once again identical to innate enlightenment; therefore it says: "relying on innate enlightenment, there is non-enlightenment; relying on non-enlightenment, it is said that there is incipient enlightenment." When the text below says: "Innate enlightenment, according with defilement, produces the mark of pure wisdom," this is precisely this incipient enlightenment. The general idea here is to explain that innate enlightenment constitutes non-enlightenment, non-enlightenment constitutes incipient enlightenment, and incipient enlightenment is identical to innate enlightenment. Because it is identical to innate enlightenment, there is no non-enlightenment; because there is no non-enlightenment, there is no incipient enlightenment; because there is no incipient enlightenment, there is no innate enlightenment; because there is no innate enlightenment, there is equality; equality is beyond words and cuts off thought. Therefore, the Buddha-fruit is consummate and completely unattached; there is not even the distinction between incipient and innate, so how could there be the difference of the three bodies? It is only manifesting according to the minds of living beings that the functions of the reward and transformation [bodies] are spoken of. The text below will make this even clearer.