大乘起信論義記 2.193

2.193

○第二不覺中有三：初、明根本不覺；二、「生三種」下，明枝末不覺；三、「當知無明」下，結末歸本。又亦可初明不覺體、次明不覺相、後結相同體。前中有二：初依覺成迷；後依迷顯覺，亦則釋疑也。以彼妄依真起，無別體故，還能返顯於真，即是內熏功能也。由是義故，經中說言「凡諸有心，悉有佛性。」以諸妄念必依於真，由真力故，令此妄念無不返流故也。初中有三：謂法喻合也。

Section two, on non-enlightenment, has three parts: first, explaining fundamental non-enlightenment; second, from “produces three kinds” onward, explaining branch-and-twig non-enlightenment; third, from “it should be known that avidyā” onward, concluding the branches by returning to the root. Alternatively, one may also say: first, explaining the essence of non-enlightenment; next, explaining the marks of non-enlightenment; last, concluding that the marks are identical with the essence. In the first part, there are two: first, delusion arises dependent on enlightenment; second, enlightenment is revealed dependent on delusion, which also resolves doubts. Because that delusion arises dependent on the real and has no separate essence, it can in turn reveal the real; this is precisely the function of internal perfuming. It is due to this meaning that the sūtras say: “All who possess mind possess Buddha-nature.” Because all delusive thoughts necessarily rely on the real, through the power of the real, none of these delusive thoughts fails to flow back [to the source]. In the first [part], there are three: the doctrine, the simile, and the application.