大乘起信論義疏 1.81

1.81

自下第三總結，此中有二：一結不覺；二者「以無念等故」以下，結前覺義。就第一中有二：一者結前凡夫不覺；二者「若得無念」以下，結前三位非究竟覺。初中有三：一者總結，「是故一切眾生不名為覺」也。二者釋所以，「本來念念未曾離故」也。念者，分別執著念也。三者重結，故「說無始無明」是也。本來不離故，名無始也。自下第二結前三位，「若得無念知心生住異滅」是也。自下第二結前覺義，此中有二：一者結前始覺；二者「以四相俱時」以下，結上本覺。「以無念故實無始覺之異」者，以不覺念覆，故顯時名始覺。如上始覺即同本覺，以本覺異無有始覺。自下結本覺。「以四相俱時而有」者，如毘曇家義。四相俱一時，用在前後。若《成實》義，四相前後，非一時也。此中似數家義也。「皆無自立」者，如夢所見無實體。「本來平等同一覺故」者，是本覺也。上來辨生死根源竟也。

Next below, the third part gives a general conclusion, in which there are two parts: first, concluding non-enlightenment; second, from 'Because of thoughtlessness and so forth' below, concluding the preceding meaning of enlightenment. Within the first, there are two parts: first, concluding the preceding non-enlightenment of ordinary people; second, from 'If one attains thoughtlessness' below, concluding that the preceding three positions are non-ultimate enlightenment. In the first, there are three parts: first, a general conclusion: 'Therefore, all sentient beings are not called enlightened.' Second, explaining the reason: 'Because from the beginning, moment to moment, they have never been free [from thought].' 'Thought' means the thoughts of discrimination and grasping. Third, a reiterated conclusion: thus 'it is called beginningless avidyā.' Because they have never been free from it from the beginning, it is called 'beginningless.' Next below, the second part concludes the preceding three positions: 'If one attains thoughtlessness, one knows the mind's arising, abiding, changing, and ceasing' is this. Next below, the second part concludes the preceding meaning of enlightenment, in which there are two parts: first, concluding the preceding initial enlightenment; second, from 'Because the four marks exist simultaneously' below, concluding the above original enlightenment. Regarding 'Because of thoughtlessness, there is in reality no difference of initial enlightenment,' because it was covered by thoughts of non-enlightenment, when it is revealed it is called initial enlightenment; as stated above, initial enlightenment is identical to original enlightenment, and apart from original enlightenment there is no initial enlightenment. Next below concludes original enlightenment. Regarding 'Because the four marks exist simultaneously,' this is like the doctrine of the Abhidharma masters. The four marks are simultaneous at one time, while their functions occur before and after. According to the doctrine of the Tattvasiddhi, the four marks are sequential and not simultaneous. Here it resembles the doctrine of the Sarvāstivāda school. Regarding 'none can establish itself,' just as what is seen in a dream has no real substance. Regarding 'because originally they are equal and of the same single enlightenment,' this is original enlightenment. The clarification of the root source of saṃsāra above is now finished.