大乘起信論廣釋卷第三．四．五 3.45

3.45

論。復次覺與至有二種相　釋曰。上來已釋覺不覺義。次明同異。於中有三。初總標。次別名。後辨相。此初也。前已別釋。今將合明故。次前文復更標舉。故云復以覺與不覺。前別明者。令知迷悟昇沈有異而生欣厭。今合釋者。令知業幻非定一異而有斷證。故言覺與不覺有二種相。

[Treatise:] Furthermore, awakening and [non-awakening … down to …] have two kinds of characteristics.
[Commentary:] Above, the meanings of awakening and non-awakening have been explained. Next, their identity and difference are clarified. In this there are three: first, general indication; next, specific names; finally, distinguishing the characteristics. This is the first. Previously they were explained separately; now that they are to be clarified together, following the preceding text, it indicates them again; hence it says: 'Furthermore, awakening and non-awakening.' Clarifying them separately before was to let one know that delusion and enlightenment, ascension and descent, differ, thereby giving rise to aspiration and aversion; explaining them together now is to let one know that karmic illusions are not determinately identical or different, and thereby there are severance and realization. Therefore it says: 'Awakening and non-awakening have two kinds of characteristics.'