大乘起信論廣釋卷第三．四．五 4.69

4.69

論。所謂自體至自在義故　釋曰。此別顯也。文中六句。展轉而釋。其第一句本覺智明義。以是真體非無明故。其第二句顯照諸法義。以有大智光明義故。其第三句顯照無倒義。以能遍照於法界故。其第四句性離惑染義。由有真實識知義故。其第五句淨德圓備義。由是自性清淨心故。其第六句性德無遷義。由具常樂我淨義故。既由前前而有後後。以後後句顯前前義。

[Treatise:] That is to say, its self-substance [has the meaning of the illumination of great wisdom, the meaning of universally illuminating the dharmadhātu, the meaning of true knowledge, the meaning of intrinsically pure mind, the meaning of permanence, bliss, self, and purity, the meaning of being cool, clear, and immutable,] and the meaning of being autonomous.
[Commentary:] This is the separate demonstration. In the text there are six clauses, which are explained in succession: its first clause has the meaning of the illumination of original awakening cognition, because it is the true substance and not avidyā; its second clause has the meaning of illuminating all dharmas, because it has the meaning of the illumination of great wisdom; its third clause has the meaning of illuminating without inversion, because it can universally illuminate the dharmadhātu; its fourth clause has the meaning that its nature is free from defilement of affliction, because it has the meaning of true knowledge; its fifth clause has the meaning that pure qualities are completely fulfilled, because it is the intrinsically pure mind; its sixth clause has the meaning that the qualities of the nature do not change, because it is fully endowed with the meaning of permanence, bliss, self, and purity. Since each subsequent [clause] exists due to the preceding one, the meaning of each preceding [clause] is revealed by the subsequent clause.