大乘起信論廣釋卷第三．四．五 4.81

4.81

論。非常非樂非我非淨　釋曰。此則對顯淨德圓備義。此亦文略。若具應言。若心有動非常樂等。心性無動即是常樂我淨義故。有義。此說起業相也。輪六趣故非常。是行苦故非樂。惑所使故非我。性有染故非淨。有義。此亦通對諸染。不爾餘染豈常樂等。上釋業相動即有苦。非起業相獨名非樂。心性不動即無諸染。是故名為常樂我淨。

[Treatise:] it is not permanent, not blissful, not self, and not pure; [Commentary:] This contrastively reveals the meaning of being fully replete with pure virtues. This too is brief in text; if complete, it should say: "If the mind has movement, it is not permanent, blissful, and so forth; the nature of the mind is free from movement, which is the meaning of permanence, bliss, self, and purity." One opinion holds: this speaks of the characteristic of producing karma. Transmigrating in the six destinies, it is impermanent; being the suffering of conditioned existence, it is not blissful; being driven by afflictions, it is not self; having defilement in its nature, it is not pure. Another opinion holds: this also generally contrasts with all defilements. Were it not so, how could the other defilements be permanent, blissful, and so forth? As explained above, when the karmic characteristic moves, there is suffering; it is not that the characteristic of producing karma alone is called non-blissful. When the nature of the mind does not move, it is free from all defilements; therefore it is called permanence, bliss, self, and purity.