大乘起信論義記別記 1.57

1.57

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.