大乘起信論義記 2.189

2.189

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.”