大乘起信論義記別記 1.50

1.50

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.