大乘起信論略述 1.150

1.150

論。依無明熏至唯佛窮了　述曰。上明生滅依因緣義。次下重顯所依因緣體相。於中有二。先標歎甚深。復廣緣起差別之義。初中亦二。先標歎甚深。後釋甚深所以。此初也。無明熏習所起識者。此句總標緣起體也。即本識心是緣起體。為無明熏起諸妄識。是故總名無明熏習所起識也。非凡夫能知等者。此凡小絕分凡夫學信。具彼五住二障礙故而不能知。二乘雖得我空。智慧障礙故亦不能覺。謂依菩薩已下。菩薩分知。謂依菩薩從其初住正定信位而發意。言比觀觀察。若至地上分分證知。彼真如依無明熏成諸妄識。以諸菩薩無明住地未斷盡故。業識未已。縱至第十究竟地中亦未盡知緣起之理。唯佛窮了者。明佛能知。無明住地永斷盡故。覺道圓明故。能盡知一心緣起。

Treatise: Relying on the perfuming of avidyā... only a Buddha completely comprehends it.
Commentary: Above, the meaning of arising and ceasing relying on causes and conditions was explained. Next below, it shows again the essence and characteristics of the causes and conditions relied upon. In this there are two parts: first, indicating and praising its profound depth; next, extensively explaining the distinctions of dependent origination. The first also has two parts: first, indicating and praising its profound depth; second, explaining the reason for its profound depth. This is the first. "The consciousness arisen from the perfuming of avidyā"—this phrase generally indicates the essence of dependent origination: the mind of the root consciousness is the essence of dependent origination, which is perfumed by avidyā to give rise to the deluded consciousnesses; therefore it is collectively named "the consciousness arisen from the perfuming of avidyā." "It is not what ordinary beings can know, etc."—this means that ordinary beings and Hinayāna practitioners are completely excluded: ordinary beings studying faith are blocked by those five grounds and two obstacles and therefore cannot know it; the two vehicles, although having attained the emptiness of self, are obstructed by cognitive obstacles and therefore cannot realize it either. From "What relies on bodhisattvas..." onward, bodhisattvas partially know it: that is, relying on bodhisattvas who arouse the aspiration from their first aboding stage of right determination of faith, this refers to their observation through inferential contemplation; when reaching the bhūmi stages, they realize and know it stage by stage. That tathatā, relying on the perfuming of avidyā, forms the deluded consciousnesses—because bodhisattvas have not yet completely severed the ground of avidyā, the karmic consciousness has not yet ceased; even reaching the tenth, ultimate bhūmi, they still do not fully know the principle of dependent origination. "Only a Buddha completely comprehends it" clarifies that a Buddha can know it: because the ground of avidyā is eternally and completely severed, and the path of awakening is perfectly bright, he can fully know the dependent origination of the one mind.