大乘起信論廣釋卷第三．四．五 3.12

3.12

論。若得無念至無念等故　釋曰。此顯覺者之德也。此中意說。若妄未息。不知一心本無相念。若至心源得於無念。則能遍知一切眾生心妄動故生住異滅心本不動實無生等。故新論言。若妄念息即知心相生住異滅皆無有相。以無念等故者。釋通上義。佛得無念眾生有念。有無懸隔云何能知。以無念體皆平等故。眾生生雖念體即無念。佛無念體與彼平等。故能遍知諸念無念。新論無此文義似闕。

Treatise: If one attains non-thought, [one knows the arising, abiding, changing, and ceasing of the mind's characteristics, because they are equal to non-thought].

Commentary: This reveals the virtue of one who is awakened. What is meant here is that if delusion has not yet ceased, one does not know that the one mind is originally devoid of characteristics and thought. If one reaches the source of the mind and attains non-thought, one can know universally that because the minds of all sentient beings stir delusionally, [there appear] arising, abiding, changing, and ceasing, whereas the mind is originally unmoved and truly without arising and the rest. Therefore, the New Treatise says: "If delusional thoughts cease, one then knows that the characteristics of the mind—arising, abiding, changing, and ceasing—are all devoid of characteristics." "Because they are equal to non-thought" resolves the meaning above: the Buddha has attained non-thought, while sentient beings have thought; with such an immense separation between presence and absence, how can he know? Because the substance of non-thought is altogether equal. Although sentient beings have thoughts, their substance is precisely non-thought. The Buddha's substance of non-thought is equal to that, and therefore he can know universally that all thoughts are non-thought. The New Treatise lacks this phrase, and its meaning seems deficient.