大乘起信論略述 1.95

1.95

論。以一切心至非不可壞　述曰。下答。有三。初法。次喻。後合。此初法也。一切生滅心識之相皆是無明不覺之相。非是本覺體。有識相覺與不覺體非一故。然此無明不覺識相。離非覺體而亦不離本覺之體。覺與不覺體非異故。由非異故無明即明而非可壞。由不一故明無明別非不可壞。前就非可壞義故說離淨無別動心。今依非一非不壞義說破識相顯法身耳。所望義別不相違也。

[Treatise:] "Because all phases of the mind… it is not that they cannot be destroyed."

Commentary: The following answer has three parts: first, the doctrine; second, the simile; third, the application. This is the first, the doctrine. All phases of the arising and ceasing mind and consciousness are phases of avidyā and non-awakening; they are not the essence of original awakening. There are phases of consciousness, because the essences of awakening and non-awakening are not one. However, these phases of consciousness of avidyā and non-awakening, while apart from the essence of non-awakening, are also not apart from the essence of original awakening, because the essences of awakening and non-awakening are not different. Because they are not different, avidyā is identical to clarity, and thus cannot be destroyed. Because they are not one, clarity and avidyā are distinct, and thus it is not that they cannot be destroyed. Previously, based on the meaning of not being destroyable, it was said that apart from the pure there is no separate stirred mind; now, based on the meaning of not being one and not being indestructible, it is said that breaking through the phases of consciousness manifests the dharmakāya. The perspectives differ, so there is no contradiction.