大乘起信論義記別記 1.9

1.9

Sixth, in explaining original enlightenment and original non-enlightenment, each has three gates: 1. unfolding meanings; 2. origin and arising; 3. composite integration. As for the first: original enlightenment has three meanings: 1. the meaning of having no non-enlightenment; 2. the meaning of having original enlightenment; 3. the meaning of having no original enlightenment. Non-enlightenment also has three meanings: 1. the meaning of having no original enlightenment; 2. the meaning of having non-enlightenment; 3. the meaning of extinguishing non-enlightenment. Second, regarding origin and arising: because there is no non-enlightenment, there can be original enlightenment; because there is original enlightenment, non-enlightenment can be formed; because non-enlightenment is formed, it is called having no original enlightenment; because there is no original enlightenment, there can be non-enlightenment; because there is non-enlightenment, there can be the extinction of nature, hence it is called extinguishing non-enlightenment. Furthermore, because within non-enlightenment there is the meaning of having no original enlightenment, there can be the meaning of original enlightenment. Furthermore, because within original enlightenment there is the meaning of having no non-enlightenment, there can be the meaning of extinguishing non-enlightenment. Furthermore, because within original enlightenment there is the meaning of original enlightenment, within non-enlightenment there can be the meaning of having no original enlightenment. Moreover, the above meanings originate mutually, each being non-dual, together forming three propositions. Furthermore, relying on original enlightenment, non-enlightenment can be formed; when non-enlightenment can know names and meanings, initial enlightenment can be formed. Because initial enlightenment is formed, non-enlightenment is extinguished; because non-enlightenment is extinguished, initial enlightenment is identical to original enlightenment; because it is identical to original enlightenment, there is no initial enlightenment; because there is no initial enlightenment, there is no non-enlightenment; because there is no non-enlightenment, there is no aspect of arising and ceasing—there is solely the one aspect of tathatā. Therefore, one should know that upon arriving at the source of the mind, it is purely tathatā, without arising and ceasing; because there is no arising and ceasing, one cannot even speak of tathatā, so how could there be the distinction of the three bodies? It is only in accordance with the defiled capacities of sentient beings that the three bodies and so forth are spoken of.