大乘起信論廣釋卷第三．四．五 4.82

4.82

論。熱惱衰變則不自在　釋曰。此則對顯性德無遷義。此亦應言。若心有動。熱惱衰變則不自在。心性無動即是清涼不變自在義故。例可知故略不言也。有義。此說業繫苦相。為業所繫不自在故。常受熱惱衰變苦也。有義。此亦通舉諸染。不爾餘染豈清涼耶。諸惑燒心故名熱惱。妄染遷改則名衰變。業果繫縛是不自在。心性不動則無是義。故說清涼不變自在義也。

[Treatise:] feverish distress and decline-and-change, then it is not autonomous; [Commentary:] This contrastively reveals the meaning of the virtue of the nature being without mutation. Here too it should say: "If the mind has movement, there is feverish distress and decline-and-change, and then it is not autonomous; the nature of the mind is free from movement, which is the meaning of coolness, immutability, and autonomy." Because it can be known by analogy, it is briefly omitted. One opinion holds: this speaks of the characteristic of suffering bound to karma; because it is bound by karma and not autonomous, it constantly undergoes the suffering of feverish distress and decline-and-change. Another opinion holds: this also generally adduces all defilements. Were it not so, could the other defilements be cool? The burning of the mind by all afflictions is called "feverish distress"; the mutation of false defilements is called "decline-and-change"; the bondage of karmic fruition is "not autonomous". When the nature of the mind does not move, it lacks these meanings; hence it expresses the meaning of coolness, immutability, and autonomy.