大乘起信論義記別記 1.57

1.57

又三細六麁，應作四句：一、唯淨，謂如來藏中恒沙德，即四智也。二、唯染，謂麁中執取計名字等四識。三、非染非淨，謂離言真如。四、亦染亦淨故，謂智相、相續相亦染故；智相等通在六識等中亦淨故，智相等有漸覺義。又約三細六麁相配者：一、阿賴耶識中如來藏真本覺唯淨。二、根本無明不覺唯染。三、亦染亦淨，謂六麁通有始覺及支末無明。四、非染非淨者，謂一切共離。又交絡作四句：一、謂三細中取一本覺，及六麁中取枝末無明。二、謂三細取本不覺，及六麁中取始覺。三、謂三細雙取本覺本不覺。四、謂六麁中雙取始覺及支末無明。

Furthermore, the three subtle marks and the six coarse marks should be formulated into four propositions: First, solely pure, which refers to the merits numerous as the sands of the Ganges within the tathāgatagarbha, namely the four wisdoms. Second, solely defiled, which refers to the four consciousnesses among the coarse [marks], such as grasping and reckoning names. Third, neither defiled nor pure, which refers to tathatā beyond words. Fourth, both defiled and pure: because the mark of wisdom and the mark of continuity are also defiled; because the mark of wisdom and the like pervade the six consciousnesses and so forth, they are also pure, since the mark of wisdom and the like possess the meaning of gradual enlightenment. Furthermore, matching them with the three subtle marks and the six coarse marks: 1. Within the ālayavijñāna, the true original enlightenment of the tathāgatagarbha is solely pure. 2. The non-enlightenment of fundamental ignorance is solely defiled. 3. Both defiled and pure: namely, the six coarse marks generally contain initial enlightenment and branch ignorance. 4. Neither defiled nor pure: namely, all are mutually transcended. Moreover, interlacing them to make four propositions: 1. Taking solely original enlightenment from among the three subtle marks, and branch ignorance from among the six coarse marks. 2. Taking fundamental non-enlightenment from among the three subtle marks, and initial enlightenment from among the six coarse marks. 3. Taking both original enlightenment and fundamental non-enlightenment from among the three subtle marks. 4. Taking both initial enlightenment and branch ignorance from among the six coarse marks.