大乘起信論略述 1.153

1.153

論。以不達一法至名為無明　述曰。此顯無明緣起之由。是釋上言而有無明之義句也。以有不達無念。法界不相應。心為諸染源故名無明。法界無念故名為一迷。而起念故云不達。此最微細未有能所主數差別即心之惑。名不相應。此正應言不相應心。非謂與心不相應也。唯此能為諸染之源。更無細染能為此本。是故名為忽然念起。非約時節以明忽起。此無明起無初時故。

The treatise says: "Because of failing to comprehend the single realm of reality […] it is called avidyā." Dankuang explains: This reveals the cause of the conditioned arising of avidyā, explaining the meaning of the earlier phrase "yet there is avidyā." Because there is failing to comprehend non-thought, and being unconcorded with the realm of reality, mind serves as the source of all defilements, and hence is called avidyā. The realm of reality is free from thought, and hence is called "one"; being deluded, thoughts arise, which is called "failing to comprehend." This is the subtlest delusion identical with the mind, having not yet any distinction between subject and object or mental king and mental factors, and thus is termed "unconcorded." This should properly be called the "unconcorded mind"; it does not mean unconcorded with the mind. Only this can be the source of all defilements; there is no subtler defilement that could serve as its basis. Therefore it is said that "thoughts suddenly arise"; this does not explain "sudden arising" in terms of a temporal period, because this arising of avidyā has no initial beginning.