起信論疏筆削記 8.44

8.44

"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."