大乘起信論義記 2.95

2.95

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."