大乘起信論義疏 1.68

1.68

自下第二廣釋其義，此中有三：一者辨其解惑根源；二者「復次生滅因緣相」者以下，真妄依持之義；三者「復次有四種法」以下，辨其染淨熏習之能。就初中有三：一者舉數略釋；二者「云何」以下，立列章門；三者「所言覺義」以下，廣釋章門。言「此識有二種義」者，是舉數也。言「能攝能生一切法」者，是略釋也，生死涅槃之根源故，是故名為攝生義也。自下列章門。「覺」者解也，非是修習生用為解，故名解也。斯乃異於木石等，故心神為解。又復對於無明闇，故名之為解。言「不覺」者，此是惑也，無明七識以為不覺。

From here below, the second part broadly explains its meaning; herein are three sections: first, discerning the root source of understanding and delusion; second, from "Furthermore, the marks of causes and conditions of arising and ceasing" onward, the meaning of the mutual reliance of the true and the false; third, from "Furthermore, there are four kinds of dharmas" onward, discerning their capacity for defiled and pure perfuming. Within the first, there are three parts: first, citing the number and briefly explaining it; second, from "What are they?" onward, establishing and setting forth the chapter topics; third, from "The meaning of enlightenment..." onward, broadly explaining the chapter topics. The statement "This consciousness has two kinds of meanings" is the citation of the number. The statement "It can encompass and produce all dharmas" is the brief explanation; because it is the root source of saṃsāra and nirvāṇa, it is therefore called the meaning of encompassing and producing. From here below, the chapter topics are set forth. "Enlightenment" means understanding; it is not that practice produces function which becomes understanding, therefore it is called understanding. This differs from wood, stone, and the like; hence the mental spirit is understanding. Furthermore, it is contrasted with the darkness of avidyā; therefore it is called understanding. As for "non-enlightenment", this is delusion; avidyā and the seven consciousnesses constitute non-enlightenment.