大乘起信論略述 2.22

2.22

論。答曰至無明起差別　述曰。下答有二。初約惑厚薄以明不等。後約緣前後以明差別。初中有二。初正顯惑差別。後結明不等。此初也。文中三節。初顯無明厚薄。同真如一者。顯熏平等。真雖等熏而依真有根本無明厚薄不同。致諸凡夫有信無信。諸賢聖等有證不證。非由熏使之然也。過恒沙等上煩惱等者。次顯現行煩惱不等。上煩惱者。即餘四住現行煩惱以現起故名上煩惱。我見愛染煩惱等者。此顯四住煩惱障種。我見謂即初一住地。愛染謂即餘三住地。此現種惑數過恒河沙。皆因無明起成差別。

[Treatise:] Answer: [...] avidyā gives rise to differences. [Commentary:] The answer below has two parts: first explaining inequality in terms of the thickness and thinness of delusion, and then explaining differences in terms of the earlier and later [timing] of conditions. Within the first there are two parts: first correctly revealing the differences in delusion, and then concluding with the clarification of inequality. This is the first. There are three sections in the text. First is revealing the thickness and thinness of avidyā. "Equally one with suchness" reveals the equality of perfuming. Although the real perfumes equally, relying on the real there is fundamental avidyā differing in thickness and thinness, which results in ordinary beings having faith or lacking faith, and the sages and noble ones realizing or not realizing; it is not that perfuming causes it to be so. "Superior afflictions exceeding the sands of the Ganges," and so forth, next reveals the inequality of active afflictions. "Superior afflictions" refers to the active afflictions of the remaining four entrenchments; because they arise actively, they are called superior afflictions. "Afflictions of views of self and lustful clinging," and so forth, reveals the seeds of the affliction-hindrance of the four entrenchments. "Views of self" refers to the first entrenchment-ground. "Lustful clinging" refers to the remaining three entrenchment-grounds. These active and seed delusions exceed the sands of the Ganges in number, and all arise based on avidyā to form differences.