大乘起信論義記別記 1.13

1.13

問：智淨與始覺何異？答：其實不別，以始覺即是本覺隨染作故。今約所對不同，故說有異。「異相」者，謂本覺約染；成於智淨，治染還本，為本之對，名為始覺。又以本覺成始，更無異法，從此義故，總名本有。不論真如門，但約生滅緣起中說本耳。又以始覺契本，方名本覺，若離始覺，一切不成，從此義故，總名修生。又以本作始覺，說本名修生本有，此之同義，唯一緣起，猶如圓珠，隨舉一門，無不收盡。

Question: How do the purity of wisdom and initial enlightenment differ? Answer: In fact, they are not different, because initial enlightenment is simply original enlightenment functioning in accordance with defilement. Now, because their counterparts are different, they are said to have differences. As for the “differing characteristics”: original enlightenment, in terms of defilement, forms the purity of wisdom; remedying defilement and returning to the source, as the counterpart to the source, is called initial enlightenment. Furthermore, since original enlightenment forms the initial and there is no other dharma, in accordance with this meaning it is collectively termed originally possessed. Leaving aside the aspect of tathatā, this is speaking of the origin solely within the pratītyasamutpāda of arising and ceasing. Furthermore, because it is only when initial enlightenment accords with the origin that it is named original enlightenment, and apart from initial enlightenment nothing is accomplished, in accordance with this meaning it is collectively termed produced through practice. Furthermore, because the origin acts as initial enlightenment, the origin is described as originally possessed through production by practice. These identical meanings constitute a single pratītyasamutpāda, like a round jewel: whichever single gate is raised, there is none that is not completely subsumed.