大乘起信論略述 1.110

1.110

論。云何為三至不離因故　述曰。次下別釋。別釋三細。即分為三。此初也。無明業相者。標其名也。謂由無明心動名業。名無明業相。非謂無明即名業相。依不覺者。釋標中無明即根本無明也。心動名業者。釋標中業字也。業有二義。一動作義。故云依不覺故心動說名為業。覺即不動者。返舉釋成。既始覺時則無動念。是知今動只由不覺。二為因義故云動則有苦。如得寂靜無念之時即是涅槃妙果。故知今動則有生死苦患。果不離因者。不動既樂。動必有苦。動因苦果既無別時。故云不離。此雖動念而極微細。緣起一相能所不分。即當黎耶自體分也。

[Treatise:] What are the three?... not separate from the cause.
[Commentary:] Next below is the specific explanation. In specifically explaining the three subtle marks, the text is divided into three. This is the first.
“The mark of the activity of avidyā” gives its name. That is, the movement of the mind due to avidyā is named “activity”; hence it is called “the mark of the activity of avidyā.” It does not mean that avidyā itself is named the mark of activity. “Relying on non-awakening” explains “avidyā” in the title; that is, fundamental avidyā. “The movement of the mind is named activity” explains the word “activity” in the title. Activity has two meanings: First is the meaning of motion; hence it says, “relying on non-awakening, the mind moves, which is named activity.” “Awakening is unmoving” reverses the statement to establish the explanation: since at the time of initial awakening there is no movement of thought, one knows that present movement is due solely to non-awakening. Second is the meaning of acting as a cause; hence it says, “when it moves, there is suffering.” Just as when one attains tranquility and thoughtlessness, that is the marvelous fruit of nirvāṇa, so one knows that present movement entails the suffering and trouble of birth and death. “The fruit is not separate from the cause”: since being unmoving is bliss, moving necessarily entails suffering; and since the cause of movement and the fruit of suffering have no separate time, it says they are “not separate.” Although this is a movement of thought, it is extremely subtle; dependent origination is a single mark where subject and object are not distinguished, which corresponds to the self-substance division of the ālayavijñāna.