大乘起信論廣釋卷第三．四．五 3.74

3.74

論。復次依無明至唯佛窮了　釋曰。上明生滅依因緣義。次下熏顯因緣體相。於中有二。初略明緣起甚深之相。後廣顯緣起差別之義。初中亦二。先標歎甚深。後釋甚深所以。此初也。前已直明緣起之義。此下重約甚深以顯。故言復次無明熏等。無明熏習所起識者標緣起體。即本淨心是緣起體。為無明熏習所起識者標緣起體即本淨心是緣起體為無明熏起諸妄識總。名無明熏所起識。非謂偏取真及妄分。非凡夫能知等者。此凡小絕分。於此根本緣起之理。凡夫業信具彼五住二障礙故。而不能知。二乘雖證由無明住智障礙故亦不能覺。要由此理。是故經言阿那識甚深細。我於凡愚不開演。謂諸菩薩已下菩薩分知。菩薩從初正定信位而發意言比觀觀察。至地上分分證之。知因真如隨緣成識。既能觀證故佛為說經。依此義而有頌云。故名阿賴耶勝者我開示。以諸菩薩無明住地未斷盡故。業識未亡。縱至第十究竟地中。亦未盡知緣起之理。唯佛窮了者。明佛能知。無明斷盡覺道圓明。故能盡知一心緣起。

[Treatise:] Furthermore, relying on avidyā [...] only a Buddha can exhaustively understand. [Commentary:] Above clarified the meaning of arising and ceasing relying on causes and conditions. Next below perfumes and reveals the substance and characteristics of causes and conditions. Herein there are two parts: first, briefly clarifying the extremely profound characteristic of dependent origination; second, extensively revealing the distinct meanings of dependent origination. The first also has two parts: first, stating and praising the profound depth; second, explaining the reason for the profound depth. This is the first. Previously, the meaning of dependent origination was directly clarified; here below, it is repeatedly revealed with reference to its profound depth; hence it says "Furthermore, the perfuming of avidyā," etc. "The consciousness arisen from the perfuming of avidyā" states the substance of dependent origination: that is, the fundamentally pure mind is the substance of dependent origination. The consciousness arisen from the perfuming of avidyā states the substance of dependent origination: that is, the fundamentally pure mind is the substance of dependent origination; all false consciousnesses arisen from the perfuming of avidyā are collectively named the consciousness arisen from the perfuming of avidyā, not meaning to take exclusively either the true or false aspect. "Cannot be known by ordinary persons," etc.: this means ordinary persons and the Hinayāna are excluded. Regarding this fundamental principle of dependent origination, ordinary persons of karmic faith possess those five abidings and two obstructions, hence they cannot know it. Although the two vehicles have realized [cessation], due to the obstruction of wisdom by the ground of abiding in avidyā, they also cannot be awakened to it. It is precisely due to this principle that the sūtra says: "The ādānavijñāna is extremely profound and subtle; I do not disclose it to the foolish ordinary persons." "Referred to as bodhisattvas" down to the bodhisattvas knowing it partially: Bodhisattvas, from their initial stage of resolute faith in correct determination, resolve and cultivate through inferential contemplation and observation; upon reaching the bhūmis, they realize it stage by stage, knowing that based on tathatā, following conditions, it becomes consciousness. Since they are able to contemplate and realize it, the Buddha taught it to them. The sūtra has a verse based on this meaning saying: "Therefore it is named the ālaya; to the excellent ones I disclose it." Because the bodhisattvas have not yet completely severed the ground of abiding in avidyā, the karmic consciousness has not perished; even reaching the tenth, ultimate bhūmi, they still do not fully know the principle of dependent origination. "Only a Buddha can exhaustively understand" clarifies that the Buddha is able to know it: avidyā being severed completely, the path of awakening is perfectly luminous, so he can fully know the dependent origination of the one mind.