大乘起信論義記別記 1.50

1.50

第二十八、生滅門中真妄緣起和合不二識中，真如無明各有四義。真如中四義者：一、不變義；二、和合義；三、隱體義；四、內熏義。無明四義者：一、即空義；二、覆真義；三、成妄義；四、淨用義。真妄中，各由初義故，是本覺攝也；各有第二義故，是根本不覺攝也；各由第三義故，是枝末不覺攝也；各由第四義故，是始覺攝也。此上四義，復有三門：一、約分相門，則各初二義在本識中；各後二義在事識中，以各初二能生各後二故。二、本末不二門，以緣起無二故，則並在梨耶識中。依此義故，論中說云：此梨耶識有二義，謂覺、不覺也。依分相義故，論中末不覺及始覺，並在事識中也。此上真妄八義，唯一緣起、無礙鎔融，舉體全收，無不皆盡。

Twenty-eighth, within the consciousness of non-dual composite pratītyasamutpāda of the true and deluded in the aspect of arising and ceasing, tathatā and avidyā each have four meanings. The four meanings in tathatā are: 1. unchanging; 2. composite; 3. concealing essence; 4. internal perfuming. The four meanings of avidyā are: 1. identical with emptiness; 2. concealing the true; 3. accomplishing the deluded; 4. pure function. Within the true and deluded, each through its first meaning is subsumed under original enlightenment; each through its second meaning is subsumed under fundamental non-enlightenment; each through its third meaning is subsumed under branch non-enlightenment; each through its fourth meaning is subsumed under initial enlightenment. Regarding the above four meanings, there are further three gates: First, in terms of distinguishing characteristics, the first two meanings of each are in the fundamental consciousness; the latter two meanings of each are in phenomenal consciousness, because the first two of each can produce the latter two of each. Second, in terms of the non-duality of fundamental and branch, because pratītyasamutpāda is non-dual, both are entirely within ālayavijñāna. Based on this meaning, the treatise states: this ālayavijñāna has two meanings, namely enlightenment and non-enlightenment. Based on the meaning of distinguishing characteristics, in the treatise, branch non-enlightenment and initial enlightenment are both within phenomenal consciousness. These above eight meanings of the true and deluded are a single pratītyasamutpāda, unimpededly interpenetrating, entirely subsumed as a whole, with none that are not completely encompassed.