大乘起信論略述 1.103

1.103

論。三者法出至淳淨明故　述曰。此第三也。法出離者。標其名也。不空體相故謂之法。從二礙顯故名為出。破和合相故謂之離。淳淨明故喻之為鏡。已下辯相。謂不空法者。釋前法字出法體也。謂前因熏不空之法。出煩惱礙智礙者。釋其出字顯離纏也。永斷二障清淨法身從此出故。離和合相者。釋其離字。出二礙故更無生滅識相和合。淳淨明者。釋其鏡字。離雜相故名淳。出礙染故名淨。以純淨故名明。純淨明故名鏡。

[Treatise:] Third is the dharma emerging... pure, clear, and bright.
[Commentary:] This is the third [meaning].
“Dharma emerging and departing” gives its name. Because of the non-empty essence and marks, it is called “dharma.” Because it becomes manifest by [emerging from] the two hindrances, it is named “emerging.” Because it breaks the marks of integration, it is called “departing.” Because it is pure, clear, and bright, it is compared to a mirror.
From here on, its characteristics are analyzed.
Saying “non-empty dharmas” explains the preceding word “dharma” and identifies the essence of the dharma. That is, the non-empty dharmas of the causal perfuming mentioned earlier. “Emerging from the affliction hindrance and the cognitive hindrance” explains the word “emerging” and shows departure from entanglements. It is because the pure dharmakāya, which eternally cuts off the two hindrances, emerges from this. “Departed from the marks of integration” explains the word “departing.” Because it emerges from the two hindrances, there are no longer integrated marks of the consciousness of arising and ceasing. “Pure, clear, and bright” explains the word “mirror.” Because it has departed from mixed marks, it is called “pure.” Because it has emerged from the defilement of the hindrances, it is called “clear.” Because it is pure and clear, it is called “bright.” Being pure, clear, and bright, it is called a “mirror.”