大乘起信論廣釋卷第三．四．五 4.2

4.2

Treatise: "Because of not comprehending […] it is called avidyā." / Commentary: This reveals the reason for the conditioned arising of avidyā, explaining the prior meaning of "yet there is avidyā." One opinion states: non-comprehension is simply one's own mind, and there is no separate avidyā called non-comprehension; that is, one does not understand the equality of single taste, and because it is not associated with one's own fundamental mind, it is called avidyā, as there is no separate phenomenon. Another opinion states: one cannot contradict what was stated above, that defiled by avidyā there is a defiled mind; for there are distinctions in the substance and marks of conditioned arising between the active defiler and the object defiled, the causes, conditions, and fruits. If it were as previously stated, that awakening is itself non-awakening, then it would incur the fault refuted earlier. If it is claimed that being unassociated with the mind is what is called avidyā, then the preceding three defilements should be awakened states, since they are said to be associated. Therefore, there is a distinct avidyā that is capable of deluding: although it is not separate from tathatā, it is not the very substance of tathatā; it is the most extremely subtle delusion identical with mind that fails to comprehend the unthinking realm of phenomena. This precisely should be called "unassociated mind"; because there is not yet the distinction between active and objective, or between primary mind and mental factors, the phrasing is inverted, stating "mind is not associated," not that it is unassociated with components. Thus the new translation states: "Because of not awakening to the one realm of phenomena, it is unassociated; avidyā discriminately arises." Only this can be the source of all defilements; there is no further root of defilement. Therefore it says "suddenly a thought arises." The sūtra speaks of five abodes; because no other phenomenon arises prior to it, it is called the abode ground of beginningless avidyā. Revealing that no other phenomenon initiates avidyā is precisely the meaning of "suddenly arising" in this treatise. This is stated in terms of the gateway of subtle and coarse mutual dependence, not in terms of temporal duration, because its arising has no beginning.