大乘起信論略述 1.105

1.105

論。所言不覺至不離本覺　述曰。已釋覺義。下顯不覺。於中有三　初明根本不覺。次顯枝末不覺。後結末歸本。前中又二。初依覺成迷。後依迷顯覺。初中又三。謂法喻合。此初法也。謂不如實知真如法一而有其念者。此顯不覺依覺而有。念無自相不離本覺者。顯離本覺無別不明。前中三義。謂不如實知者。即能迷無明也。如謂稱順實謂真實。真如法一者。即所迷法也。真體一味無念名一。而有其念者。即迷所成八識心也。謂真一味能迷。無明不稱實而知。而知八識之念故名無明。然此無明離真無體。故言念無自相不離本覺。

[Treatise:] What is called non-awakening... is not separate from original awakening.
[Commentary:] Having explained the meaning of awakening, the text next elucidates non-awakening. Within this there are three parts: first, explaining fundamental non-awakening; next, showing branch-and-leaf non-awakening; and finally, concluding by returning the branches to the root.
The first part also contains two sections: first, delusion arising based on awakening; second, awakening revealed based on delusion. The first of these also contains three parts: the dharma, the analogy, and the application. This is the first, the dharma.
Saying “not knowing in accordance with reality that the dharma of suchness is one, yet thoughts exist” shows that non-awakening exists depending on awakening. “Thoughts have no self-mark and are not separate from original awakening” shows that, apart from original awakening, there is no separate non-clarity. Within the previous part there are three meanings. Saying “not knowing in accordance with reality” is the deluding avidyā itself. “In accordance with” means conforming to; “reality” means the real truth. “The dharma of suchness is one” is the dharma that is the object of delusion. The ultimate essence is of one taste; being devoid of thought, it is called “one.” “Yet thoughts exist” refers to the minds of the eight consciousnesses produced by delusion. That is, the ultimate is of one taste, but the deluding avidyā does not know it in accordance with reality, yet knows the thoughts of the eight consciousnesses; thus it is named avidyā. However, this avidyā has no essence apart from the ultimate; therefore, it says, “thoughts have no self-mark and are not separate from original awakening.”