大乘起信論略述 1.120

1.120

論。當知無明至不覺相故　述曰。上來廣顯枝末不覺。此即第三結末歸本。文中二節。當知無明能生一切染法者。初正結歸。如前三細六麁染相攝一切染。此一切染皆因根本無明不了真如而起。故云無明能生一切染法也。以一切下釋其所以。謂有疑云。染法多種差別不同。如何根本唯一無明。故此釋云。染法雖多。皆是無明之氣。悉是不覺之相不異不覺。是故染法皆是不覺。

The treatise says: "One should know that avidyā [...] aspects of non-awakening."

The commentary says: Above, branch-and-foliage non-awakening was extensively revealed. This is the third [part], concluding the branches and tracing back to the root. In the text there are two clauses. "One should know that avidyā can produce all defiled phenomena" directly concludes and traces back. Just as the preceding three subtle and six coarse defiled aspects subsume all defilements, all these defilements arise because fundamental avidyā fails to understand tathatā; hence it says "avidyā can produce all defiled phenomena." From "because all" onward, it explains the reason. That is, someone might doubt: "Since defiled phenomena are of many kinds and distinctions, how could the root be merely one avidyā?" Therefore this explains: Although defiled phenomena are manifold, they are all the breath of avidyā; all are aspects of non-awakening, not different from non-awakening. Therefore all defiled phenomena are non-awakening.