大乘起信論廣釋卷第三．四．五 3.19

3.19

論。以一切心至非不可壞　釋曰。次下簡妄異真答。於中有三。謂法喻合。此初也。謂生滅相皆是無明。非是本覺體。有識相。覺與不覺體非一故。此無明相雖非覺體。而亦不離本覺之體。覺與不覺體非異故。由非異故而可壞。故涅槃云。明與無明其性不二。由不一故非不可壞。故下文云。除滅無明見本法身。前然非異可壞義故說離靜無別動心。今依非一非不壞義說破識相法身顯現。所望義殊不相違故。

Treatise: Because all characteristics of the mind and consciousness [are avidyā; the characteristics of avidyā are not separate from the nature of awakening, and are neither destructible] nor indestructible.

Commentary: Next below is the answer distinguishing the delusional as different from the true. Herein there are three: dharma, metaphor, and application. This is the first. It means that the characteristics of arising and ceasing are all avidyā; they are not the substance of original awakening possessing characteristics of consciousness, because awakening and non-awakening are not identical in substance. Although these characteristics of avidyā are not the substance of awakening, neither are they separate from the substance of original awakening, because awakening and non-awakening are not different in substance. Because they are not different, they can be destroyed; therefore the Nirvāṇa Sūtra says: "Vidya and avidyā are non-dual in their nature." Because they are not identical, they are not indestructible; therefore the text below says: "eliminating avidyā, one sees the fundamental dharmakāya." Previously, relying on the meaning of not being different and being destructible, it said that apart from tranquility there is no separate moving mind; now, relying on the meaning of not being identical and not being indestructible, it says that by breaking the characteristics of consciousness, the dharmakāya is revealed. Because the aspects considered are distinct, they do not contradict each other.