大乘起信論裂網疏 4.4

4.4

一淨法，謂真如者，舉凡無漏種子現行，及心、心所所依理性，並名真如。蓋理性固即真如，而無漏種現，順真如故，亦即名真如也。二染因，謂無明者，唯指不共無明。謂恒行不共，即第七識相應之法癡；獨行不共，即第六識相應之迷理無明，或是分別、或是俱生，通為一切染法所依，故名為染因也。三妄心，謂業識者，通指八識心體及彼相應心所之體，依之能起見、相二分，以有動轉故名業也。四妄境，謂六塵者，通指心、心所之相分，總不出於六塵，即是所緣緣也。

'First, the pure dharma, which is tathatā': all untainted seeds and active manifestations, as well as the noumenal nature relied upon by the mind and mental factors, are collectively called tathatā. For the noumenal nature is indeed tathatā itself, while untainted seeds and active manifestations, because they accord with tathatā, are also called tathatā. 'Second, the cause of defilement, which is nescience': this refers exclusively to unshared nescience. That which is constantly active and unshared is precisely the delusion regarding dharmas conjoined with the seventh consciousness; that which acts alone and is unshared is precisely the nescience deluded about principle conjoined with the sixth consciousness, which is either discriminative or innate; being the common basis on which all defiled dharmas rely, it is called the cause of defilement. 'Third, the deluded mind, which is the karmic consciousness': this refers generally to the essence of the eight consciousnesses and the essence of their conjoined mental factors; relying on them, the objective and subjective aspects can arise, and because there is movement and transformation, it is called karma. 'Fourth, the deluded objective realms, which are the six sense dusts': this refers generally to the objective aspect of the mind and mental factors, which never go beyond the six sense dusts, and are precisely the objective condition.