起信論註 1.30

1.30

論復次本覺隨染分別生二種相與彼本覺不相捨離　（述曰。廣始覺竟。下廣本覺。於中有二。先明隨染本覺。後顯性淨本覺　故　言本覺隨染分別。既隨緣動故言生。雖隨緣生不失性淨故言與彼不相捨離。此所隨染既有二種故隨此染生下二相。言二染者一謂自染。即在因時由無明熏所起染相。二謂他染。即在果時與生同體。答。同體與眾生同體也。諸眾生染即依自染生智淨相。以說從染得智淨故。由他染生不思業。以化染生起勝業故）。

Treatise: Furthermore, original enlightenment, in discrimination following defilement, produces two kinds of marks that are not separate from that original enlightenment. (Commentary: Having broadly explained initial enlightenment, the broad explanation of original enlightenment follows below. Therein are two parts: first, clarifying the original enlightenment that follows defilement, and second, revealing the originally pure original enlightenment. Therefore it says, 'original enlightenment, in discrimination following defilement...'. Since it moves following conditions, it is said to 'produce'. Although it is produced following conditions, it does not lose its essential purity; hence it is said to be 'not separate from that'. Since this followed defilement is of two kinds, following this defilement the two marks below are produced. Regarding the two defilements: the first is called self-defilement, which is the mark of defilement produced by the perfuming of avidyā in the causal state; the second is called other-defilement, which is having the same essence as sentient beings in the fruitional state. Answer: 'Same essence' means having the same essence as sentient beings. The defilements of sentient beings: relying on self-defilement, the mark of wisdom-purity is produced, because it is said that from defilement one attains wisdom-purity; due to other-defilement, inconceivable karma is produced, because transformed defilement gives rise to superior karma.)