大乘起信論廣釋卷第三．四．五 4.131

4.131

論。云何對治至相應故　釋曰。下顯對治。於中有二。初明遣迷情。後返破愚執。此初也。以如來藏從本等者。此明淨德妙有。今如前說諸性德故。以邊恒沙煩惱等者。此明妄染理無。唯依真如虛妄起故。從無始來未曾等者。此明妄不入真。故無上依經云。諸惑本來不入眾生自性清淨心。諸惑本來不入眾生自性清淨心。諸惑唯是客塵自分別所起。

[Treatise:] How is this remedied? [One should understand that the tathāgatagarbha from the beginning possesses only pure virtues … and has never been] associated with [defilements]—
[Commentary:] "Explication": Below, the antidote is shown. There are two parts: first, clarifying the dispelling of deluded thoughts; second, turning back to refute foolish attachments. This is the first. "Because the tathāgatagarbha from the beginning...", and so forth, explains the wonderful existence of pure virtues, as previously explained regarding all the innate virtues. "Because [defilements] exceeding the sands of the Ganges...", and so forth, clarifies that delusive defilement is non-existent in principle, arising illusorily only dependent on tathatā. "From beginningless time it has never...", and so forth, clarifies that delusion does not enter the real. Therefore the *Anuttarāśrayasūtra* states: "All afflictions originally do not enter the naturally pure mind of sentient beings. All afflictions originally do not enter the naturally pure mind of sentient beings. All afflictions are merely adventitious defilements arising from one's own conceptual discrimination."