大乘起信論別記 1.127

1.127

言「依無明熏習」以下，第二重顯因緣體相。於中有二：一約心體，顯因體相染淨難測；二「不達」以下，約諸染淨，明緣體相差別之義。初言「依無明熏習所起識」者，牒上依阿梨耶識說有無明不覺而起。此文正明自性清淨心，因無明風動，故言無明所起識也。若此心體一向生滅，直是染心，則非難了。又若一向常住，唯是淨心，亦非難知。設使體實淨，而相似染者，亦可易解。如其識體動而空性靜者，有何難了？而今此心，體淨而體染，心動而心靜，染淨無二動靜莫別，無二無別而亦非一，如是之絕故難可知。

From 'Consciousness produced by the perfuming of avidyā' onward is the second part, re-elucidating the essence and characteristics of causes and conditions. Therein are two parts: first, in terms of the essence of mind, revealing that the defiled and pure essence and characteristics of the cause are difficult to fathom; second, from 'not realizing' onward, in terms of the various defilements and purities, clarifying the differentiated meaning of the essence and characteristics of conditions. First, 'consciousness produced by the perfuming of avidyā' takes up what was said above: based on the ālayavijñāna, it is said that avidyā arises without enlightenment. This text directly clarifies that the intrinsically pure mind is moved by the wind of avidyā; hence it is called 'consciousness produced by avidyā.' If this mental essence were exclusively arising and ceasing, being straightforwardly a defiled mind, it would not be difficult to understand. Again, if it were exclusively eternal, being purely a pure mind, it would also not be difficult to know. Even if its essence were truly pure while having an appearance of defilement, that too could be easily understood. If the essence of consciousness were moving while its empty nature were quiescent, what would be difficult to understand? But now this mind is both essentially pure and essentially defiled, moving and quiescent; defilement and purity are non-dual, movement and quiescence are indistinguishable; they are non-dual and indistinguishable, yet they are not one. Being absolute in this way, it is difficult to know.