大乘起信論義記 2.206

2.206

Within the first explanation: “because it is dependent on non-enlightenment” explains “avidyā” in the presentation, which is fundamental avidyā. “The mind being agitated is called karma” explains “karma” in the presentation. Here, “karma” has two meanings: First, the meaning of movement and action. Since this is the meaning of karma, it says “because the mind is agitated dependent on non-enlightenment, it is called karma.” “When enlightened, it is unmoved” demonstrates and completes the explanation by raising the opposite: since there is no agitated thought once incipient enlightenment is attained, one knows that the present agitation is solely due to non-enlightenment. Second, the meaning of being a cause. Since this is the meaning of karma, it says “when there is agitation, there is suffering.” Just as when one attains tranquil thoughtlessness, that is the marvelous bliss of nirvāṇa, one therefore knows that the present agitation entails the suffering and peril of saṃsāra. “The fruit is not separated from the cause”: since being unmoved is bliss, one knows that agitation necessarily entails suffering; since the cause of agitation and the fruit of suffering have no separate time, it is said that they are not separated. Although this is an agitated thought, it is extremely subtle; pratītyasamutpāda is a single mark wherein subject and object are not distinguished, corresponding to the self-substance division of the ālayavijñāna. As the Wuxiang lun says: “Question: What mark and what object does this consciousness have? Answer: Its mark and object cannot be differentiated; they are of one essence without difference.” One should know that this is spoken in terms of the meaning of the karmic mark of the ālayavijñāna. The following two are divided into two based on the perceiving and objective divisions of the fundamental consciousness.