大乘起信論義記別記 1.37

1.37

第二十二、真如有二義：一、不變義；二、隨緣義。無明亦二義：一、即空義；二、成事義。各由初義故，即真如門也；各由後義故，即生滅門也。生滅門中，隨緣真如成事無明，各有二義：一、違自順他義；二、違他順自義。無明中初義內亦有二義：一、能知名義順真覺；二、返自體妄示真德。無明後二義內亦有二義：一、覆理；二、成妄心。真如中初義內亦二義：一、隱自真體；二、顯現妄法。後義內亦二義：一、翻對妄染，顯自真德；二、內熏無明，令起淨用。由無明中初二義，及真如中後二義故，得有生滅門中始本二覺義也；由無明中後二義，及真如中初二義故，得有本末二不覺也。若約諸識分相門，本覺及不本覺在本識中；始覺及末不覺在生起識中。若約本末不二門，並在一本識中。又本覺為始，本還賴於始顯；本不覺為末，本還藉於末資。又本不覺依本覺，末不覺依本不覺；始覺依末不覺，本覺還依始覺。如是旋還同一緣起，而無自性，不離真如。就此生滅門中，真妄各開四故，即有八門。和合唯有四，謂二覺、二不覺。更攝但唯二，謂覺與不覺。總攝唯一，謂一心生滅門也。

Twenty-second: Tathatā has two meanings: first, the unchanging meaning; second, the meaning of conforming to conditions. Avidyā also has two meanings: first, the meaning of being identical with emptiness; second, the meaning of bringing about affairs. By virtue of the first meaning of each, there is the aspect of tathatā; by virtue of the latter meaning of each, there is the aspect of arising and ceasing. Within the aspect of arising and ceasing, tathatā conforming to conditions and avidyā bringing about affairs each have two meanings: first, the meaning of violating itself and according with the other; second, the meaning of violating the other and according with itself. Within the first meaning of avidyā, there are also two meanings: 1. Being able to know names and meanings accords with true enlightenment; 2. Turning against its own essence, which is delusion, reveals true virtue. Within the latter two meanings of avidyā, there are also two meanings: 1. Veiling the principle; 2. Bringing about the deluded mind. Within the first meaning of tathatā, there are also two meanings: 1. Concealing its own true essence; 2. Manifesting deluded dharmas. Within the latter meaning, there are also two meanings: 1. Counterposing deluded defilements to reveal its own true virtue; 2. Internally perfuming avidyā, causing pure function to arise. Due to the first two meanings within avidyā and the latter two meanings within tathatā, the meanings of both initial and original enlightenment within the aspect of arising and ceasing can exist; due to the latter two meanings within avidyā and the first two meanings within tathatā, both original and secondary non-enlightenment can exist. If according to the gate of distinguishing characteristics among the consciousnesses, original enlightenment and original non-enlightenment are in the basic consciousness; initial enlightenment and secondary non-enlightenment are in the arising consciousnesses. If according to the gate of the non-duality of root and branch, they are together in the one basic consciousness. Furthermore, original enlightenment serves as the beginning, yet the root still relies on the initial to be revealed; original non-enlightenment serves as the branch, yet the root still depends on the branch for support. Furthermore, original non-enlightenment relies on original enlightenment, and secondary non-enlightenment relies on original non-enlightenment; initial enlightenment relies on secondary non-enlightenment, and original enlightenment in turn relies on initial enlightenment. In this way, cycling back, they share the same pratītyasamutpāda yet lack self-nature and are not apart from tathatā. Within this aspect of arising and ceasing, because the real and the deluded each unfold into four, there are eight gates. Combined, there are only four, namely the two enlightenments and two non-enlightenments. Subsumed further, there are only two, namely enlightenment and non-enlightenment. Universally subsumed, there is only one, namely the aspect of arising and ceasing of the One Mind.