大乘起信論廣釋卷第三．四．五 3.29

3.29

論。所言不覺至分離本覺　釋曰。次顯不覺。於中有三。初明根本不覺。次顯枝末不覺。後結末歸本。亦可三文。初明不覺體。次顯不覺相。後結相同體。前中有二。初依覺成迷。後依迷顯覺。初中復三。謂法喻合。此初法也。所言等者。初總標舉不覺之名。謂不如等者。次顯不覺依覺而有。念無已下。後顯離覺無別不覺。次中三句。謂不如實知者。即能迷無明也。如謂稱順。實謂真實謂真實真如法。一者即所迷法也。真體一味無念名一。而有其念者即迷所成八識心也。謂真一味能迷無明不稱實知。而有虛妄八識之念。故名無明。然此無明離真無體。故言念無自性不離本覺。

[Treatise:] What is called non-awakening [is because one does not truly know the oneness of the tathatā dharma, so that an unstill thought arises; this is called avidyā. That thought has no self-nature, and is not separated from original awakening.] [Commentary:] Next is the explanation of non-awakening. Within this there are three parts: first, explaining fundamental non-awakening; next, revealing branch non-awakening; finally, concluding by returning the branches to the root. Alternatively, the three passages can be: first, explaining the substance of non-awakening; next, revealing the characteristics of non-awakening; finally, concluding that characteristics share the same substance. In the first part there are two: first, delusion being established in reliance on awakening; second, awakening being revealed in reliance on delusion. In the first part there are again three: dharma, simile, and application. This is the first, the dharma. "What is called" and so forth first generally introduces the name of non-awakening. "Because one does not truly [know]" and so forth next reveals that non-awakening exists in reliance on awakening. From "that thought has no [self-nature]" downward finally reveals that apart from awakening there is no separate non-awakening. In the middle part there are three clauses: "does not truly know" is the avidyā that can delude. "Truly" means according with and being compliant; "real" means genuine; it refers to the genuine tathatā dharma. "Oneness" is the dharma that is deluded about; the true substance having one taste and being without thought is called "one." "An unstill thought arises" is the mind of the eight consciousnesses produced by delusion. That is, the avidyā that can delude about the single taste of truth does not truly know in accord with reality, so that the thought of the false eight consciousnesses arises; hence it is called avidyā. Yet this avidyā has no substance apart from the true; hence it is said that "that thought has no self-nature, and is not separated from original awakening."