大乘起信論廣釋卷第三.四.五 3.29
English (machine translation) 3.29
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3.29
[Treatise:] What is called non-awakening [is because one does not truly know the oneness of the tathatā dharma, so that an unstill thought arises; this is called avidyā. That thought has no self-nature, and is not separated from original awakening.] [Commentary:] Next is the explanation of non-awakening. Within this there are three parts: first, explaining fundamental non-awakening; next, revealing branch non-awakening; finally, concluding by returning the branches to the root. Alternatively, the three passages can be: first, explaining the substance of non-awakening; next, revealing the characteristics of non-awakening; finally, concluding that characteristics share the same substance. In the first part there are two: first, delusion being established in reliance on awakening; second, awakening being revealed in reliance on delusion. In the first part there are again three: dharma, simile, and application. This is the first, the dharma. "What is called" and so forth first generally introduces the name of non-awakening. "Because one does not truly [know]" and so forth next reveals that non-awakening exists in reliance on awakening. From "that thought has no [self-nature]" downward finally reveals that apart from awakening there is no separate non-awakening. In the middle part there are three clauses: "does not truly know" is the avidyā that can delude. "Truly" means according with and being compliant; "real" means genuine; it refers to the genuine tathatā dharma. "Oneness" is the dharma that is deluded about; the true substance having one taste and being without thought is called "one." "An unstill thought arises" is the mind of the eight consciousnesses produced by delusion. That is, the avidyā that can delude about the single taste of truth does not truly know in accord with reality, so that the thought of the false eight consciousnesses arises; hence it is called avidyā. Yet this avidyā has no substance apart from the true; hence it is said that "that thought has no self-nature, and is not separated from original awakening."
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- 大乘起信論廣釋卷第三.四.五 — Classical Chinese