大乘起信論義疏 1.96

1.96

自下第二明非淺智所知，此中有三：一者顯其難知；二者「何以故」下，釋難知由；三者「是故」以下，總結難知。「依無明薰習所起識者」，是顯名也。業識以下，若細窮論，無明亦是。自下明知就人以辨。人別不同，汎有四位：一者凡夫二乘，此人一向非境界也；二者十信以上，此人發心始覺觀察此理；三者初地以上乃至十地，名小分知；四者諸佛，佛乃窮了，真妄緣起相生之義也。文顯可知。自下釋所以。「何以故是心本來清淨而有無明」者，真識隨緣成妄義也。無明，是其無明識也。「為無明所染有染心」者，業識以下名為染心。雖有染心常恒不變，雖相成染，真性不改。故《勝鬘》中「自性清淨心為煩惱所染，難可了知。」真而成妄，似妄恒真，此理諸佛所窮，非識智所能。「是故」以下，結顯難知。「是故此義唯佛能知」者，指佛為證。「所謂心性」者，出其體性。「常無念故，名為不變。以不達一法界心不相應，忽然念起名為無明」者，結上為無明所染也。上明結者，上中自性清淨。

Below this is the second section, clarifying that this cannot be known by shallow wisdom. Herein there are three parts: first, revealing that it is difficult to know; second, from "Why is this?" onward, explaining the reason it is difficult to know; third, from "Therefore" onward, generally concluding that it is difficult to know. "The consciousness arisen based on the perfuming of ignorance" indicates the name. From the karma-consciousness downward, if thoroughly and subtly examined, ignorance is also this. Below, knowing is discerned in relation to persons. Persons differ; broadly there are four levels: first, ordinary persons and [practitioners of] the two vehicles—for these persons it is entirely beyond their sphere; second, from the ten faiths upward—these persons arouse the aspiration, initiate enlightenment, and contemplate this principle; third, from the first stage upward to the tenth stage—this is called partial knowing; fourth, the Buddhas—only a Buddha completely comprehends the meaning of the mutual arising of truth and delusion in dependent origination. The text is obvious and can be understood. Below, the reason is explained. "Why is this? This mind is originally pure, yet there is ignorance": this is the meaning of the true consciousness according to conditions becoming delusion. Ignorance is the ignorance-consciousness. "Being defiled by ignorance, there is a defiled mind": from the karma-consciousness downward, it is termed the defiled mind. Although there is a defiled mind, it is constantly changeless: although marks become defiled, the true nature does not alter. Therefore, the Śrīmālādevī Sūtra says: "The intrinsically pure mind being defiled by afflictions is difficult to comprehend." The true becomes delusion, while resembling delusion it is ever true; this principle is comprehended by Buddhas, but cannot be reached by consciousness and intellect. From "Therefore" onward, it concludes by showing it is difficult to know. "Therefore this meaning can only be known by a Buddha" points to the Buddha as verification. "That which is called the mind-nature" brings out its essential nature. "Because it is constantly thoughtless, it is called changeless. Failing to realize that the one dharmadhātu does not correspond with the mind, suddenly a thought arises, which is called ignorance": this concludes the "being defiled by ignorance" above. As for concluding what is above: it is the intrinsic purity mentioned above.