起信論疏筆削記 8.44

8.44

無明下，四、開四義成八義，三：初、正示八義。無明下，且明妄中四義。示性等者，謂反流對染，詮顯示現真性功德。如下云：不覺念起，見諸境界，故說無明。心性不起，即是大智慧光明義。乃至若心有動，具有過恒沙等妄染之義。心性不動，則有過恒沙等諸佛功德相義示現。又說性本無慳，順修檀度等。知名義等者，謂分別妄心順生滅時，屬於無明，名為染用；若順真如，故名淨用。故下文云：以有不覺妄想心故，能知名義，為說真覺。若離不覺之心，則無真覺自相可說。又云：無明染法實無淨用，但以真如而熏習故，則有淨用。覆真者，真理平等，妄心差別，差別之妄現時，平等之真即隱。故下云：染心義者，名煩惱礙，能障真如根本智故。無明義者，名為智礙，能障世間自然業智。故成妄心者，以無明熏習之所起故。故論云：以有無明染法因故，則熏習真如。以熏習故，則有妄心等。又云：無明熏習義有二種：一者根本熏習，以能成就業識義故。二者所起見愛熏習，以能成就分別事識義故。

"Avidyā...", fourth, opening the four meanings into eight meanings, has three [parts]: first, directly presenting the eight meanings. Under "Avidyā...", it first clarifies the four meanings within delusion. Regarding "demonstrating the nature...", it refers to turning back the flow against defilement, expressing and demonstrating the virtues of the true nature. As it says below: "Because of the rising of unenlightened thoughts, one sees objects; therefore it is called avidyā. The non-arising of the mind-nature is the meaning of the great light of wisdom. ... And if there is movement in the mind, it possesses defiled meanings that surpass the sands of the Ganges. If the mind-nature does not move, then the meanings of marks of all buddhas' virtues surpassing the sands of the Ganges are demonstrated." It also says that the nature is originally without stinginess, conforming to the cultivation of the dāna-pāramitā, and so on. Regarding "knowing names and meanings...", it refers to how when the differentiating deluded mind conforms to arising and ceasing, it pertains to avidyā and is termed "defiled function"; if it conforms to tathatā, it is therefore termed "pure function". Hence the text below says: "Because there is the unenlightened deluded thinking mind, one is able to know names and meanings and speak of true enlightenment. If one is free from the unenlightened mind, there is no self-mark of true enlightenment to be spoken of." It also says: "Defiled dharmas of avidyā truly have no pure function; yet because they are perfumed by tathatā, they have a pure function." Regarding "concealing the real": the principle of truth is equal, while the deluded mind differentiates; when the differentiating delusion appears, the equal truth is concealed. Hence it says below: "The meaning of the defiled mind is called the affliction obstacle, because it can obstruct the fundamental wisdom of tathatā. The meaning of avidyā is called the cognitive obstacle, because it can obstruct the natural karmic wisdom of the worldly realm." Regarding "producing the deluded mind": because it arises from the perfuming of avidyā. Hence the treatise says: "Because there is the cause of the defiled dharma of avidyā, it perfumes tathatā. Because of this perfuming, there is the deluded mind," and so on. It also says: "The meaning of avidyā perfuming has two kinds: first, fundamental perfuming, because it can accomplish the meaning of karmic consciousness; second, the perfuming of views and attachments that are produced, because it can accomplish the meaning of differentiating factual consciousness."