大乘起信論廣釋卷第三．四．五 3.11

3.11

Treatise: Therefore all [...] beginningless avidyā. Commentary: This shows the fault of non-awakening. In the text there are three sections: designation, explanation, and conclusion. "Therefore" and so forth follows upon the previous to designate it: because the previous thoughtlessness is called awakening, all except the Buddha are not called awakening. In "because from [...]" and so forth, it explains the reason. If none except the Buddha are called awakening, why did it previously speak of "partial awakening" and so forth? Because from beginningless time until attaining Buddhahood, the thoughts of avidyā have continued thought after thought without ever having departed. The intention of the new treatise is the same: previously, in contrast to the differences among the dreams of the four characteristics, gradual awakening was taught; now, in terms of the non-difference of the sleep of avidyā, non-awakening is taught. As the Benevolent Kings Sūtra agrees with this meaning, saying: "From the forbearance of subduing up to the summit samādhi, illumining the ultimate truth is not called seeing; what is called seeing is sarvajñā." In "therefore it is called beginningless avidyā," it concludes the meaning of non-awakening. That is, from beginningless time there has been avidyā, and since all thoughts arise relying on avidyā, those who possess thoughts are all said to be in beginningless avidyā and are not called awakening. The new treatise lacks this sentence, but the meaning is also sufficient.