起信論疏 1.21

1.21

Next, in explicating the text, the four positions are distinguished according to the four marks. Within the four positions, each has four meanings: first, the person who realizes; second, the mark that is realized; third, the benefit of realization; and fourth, the scope of realization. In the first position, the phrase "such as ordinary people" refers to the person who realizes, whose position is at the ten faiths. "Realizing that the preceding thought arose with evil" reveals the mark that is realized: before entering the ten faiths, one fully gave rise to the evil karma of the seven branches; now having entered the rank of faith, one can know that the seven branches are truly non-virtuous. Therefore, it is said: "realizing that the preceding thought arose with evil." This clarifies the meaning of realizing the mark of cessation. "Being able to stop subsequent thoughts, causing them not to arise" is the benefit of realization. Previously, due to non-enlightenment, one gave rise to evil thoughts of the seven branches; now, having realized, one can stop the mark of cessation. The statement "although it is called realization, it is just non-enlightenment" clarifies the scope of realization: although one knows that the mark of cessation is truly non-virtuous, one has not yet realized that the mark of cessation is a dream. In the second position, the phrase "such as the contemplative wisdom of the two vehicles, the bodhisattva who has first generated the resolve, and so on" refers to the bodhisattvas of the three virtuous ranks above the ten understandings. The first mind of the ten understandings is called the station of generating the resolve. Citing this initial person to encompass the subsequent ranks, it therefore says: "the bodhisattva who has first generated the resolve, and so on"; this clarifies the person who realizes. "Realizing the difference of thought" clarifies the mark that is realized. As previously explained regarding the six kinds of marks of difference, one discriminates internal and external, grasping at self and what belongs to self; these persons of the three vehicles thoroughly understand selflessness, and for this reason it says "realizing the difference of thought." It intends to clarify that the characterized essence of the mind, asleep in avidyā, dreamed of the marks of difference and gave rise to the various defilements; but now, associating with wisdom, it attains a slight awakening from the dream of the marks of difference. "Thought is devoid of the mark of difference" is the benefit of realization: since one can awaken from the dream of the mark of difference, those six kinds of marks of difference are eternally extinguished. For this reason, it says: "thought is devoid of the mark of difference." "Because one renounces the coarse discriminative marks of grasping, it is called approximate realization" is the scope of realization. Discriminating concord and discord and giving rise to greed, anger, and so forth is called the coarse discriminative mark of grasping. Although one renounces such coarse thoughts of grasping, one has not yet attained non-conceptual realization; therefore, it is called approximate realization. In the third position, "the dharmakāya bodhisattvas and so forth" refers to the bodhisattvas of the ten bhūmis from the first bhūmi upward; these are the persons who realize. "Realizing the abiding of thought": within the mark of abiding, although one cannot conceive of dust-objects outside the mind, one grasps persons and dharmas, abiding by taking internal conditions. The dharmakāya bodhisattva penetrates the two emptinesses. It intends to clarify that the characterized essence of the mind previously realized the mark of difference, yet still slept in the dream of the mark of abiding; now, associating with non-conceptual wisdom, it attains awakening from the dream of the mark of abiding. Therefore, it says "realizing the abiding of thought"; this is the mark that is realized. "Thought is devoid of the mark of abiding": the four kinds of marks of abiding cease and do not arise; this is the benefit of realization. "Because of being free from the mark of coarse discriminative thought": the grasping of a personal self is called discrimination; to distinguish it from the coarse discrimination of the previous mark of difference, it is not called coarse. The grasping of dharma-self is called coarse thought; to distinguish it from the subtle thought of the subsequent mark of arising, it is called coarse thought. Although one has already attained non-conceptual realization, one still sleeps in the dream of the mark of arising; therefore, it is called "partial realization," which is the scope of realization. In the fourth position, "such as when a bodhisattva exhausts the stages" refers to the Impeccable Stage (Amalā bhūmi). This is a general designation, and the two lines below specifically clarify the two paths. "Fulfilling the upāya" is the path of upāya; "associating in a single thought" is the uninterrupted path. As the Abhidharma-samuccaya-bhāṣya says: "The ultimate path refers to the vajropama-samādhi; this has two kinds, namely being subsumed under the path of upāya and being subsumed under the uninterrupted path." This clarifies the person who realizes. "Realizing the initial arising of the mind" clarifies the mark that is realized. As for the mind's initial arising: relying on avidyā, there is the mark of arising, which characterizes the mind's essence and makes thoughts stir. Now, one directly realizes that apart from original enlightenment, there is no non-enlightenment; stirring thoughts are precisely the tranquil mind. Therefore, it is said: "realizing the initial arising of the mind." It is like being disoriented about directions and taking east to be west; when one awakens, one then knows that west is precisely east. One should know that the meaning of realization here is also like this. "The mind is devoid of the initial mark" clarifies the benefit of realization. Originally, due to non-enlightenment, the mind originally arose; now, having realized, there is nothing that the mind gives rise to, so it says: "the mind is devoid of the initial mark." In the previous three positions, although there was something renounced, the stirring thoughts still arose without being exhausted; therefore, it says that thought is devoid of the mark of abiding, and so forth. Now in the ultimate position, stirring thoughts are completely exhausted and only the One Mind remains; therefore, it says: "the mind is devoid of the initial mark." "Transcending..." and what follows clarifies the scope of realization. Within this there are two sentences: first, directly clarifying the scope of realization; second, from "for this reason" onward, citing a sūtra to verify it. The stirring thoughts of the karmic aspect are the subtlest among thoughts, called subtle thoughts. When this mark is completely exhausted with nothing remaining forever, it is called "transcending." The moment of transcending is precisely in the Buddha-stage. In the previous three positions, one had not reached the source of the mind; the mark of arising was not exhausted, and the mind was still impermanent. Now, reaching this position, avidyā is permanently exhausted, one returns to the source of the One Mind, and there is no further stirring. Therefore, it says: "attaining the perception of the mind-nature, the mind is permanently abiding." With nothing further to advance toward, it is "called ultimate enlightenment." Furthermore, having not reached the source of the mind, dream-thoughts were not exhausted, and wishing to extinguish this stirring, one hoped to reach the other shore; but now, having seen the mind-nature, dream-thoughts are completely exhausted, and one realizes that one's own mind was originally without transmigration; now without tranquil cessation, it is constantly and naturally the One Mind, abiding on the couch of single suchness. Therefore, it says: "attaining the perception of the mind-nature, the mind is permanently abiding." In this way, initial enlightenment is not different from original enlightenment; by this principle, it is called ultimate enlightenment. This directly clarifies the scope of realization. In the citation for verification, the phrase "those who are able to contemplate non-thought are oriented toward the Buddha's wisdom" means: although in the causal stage one has not yet separated from thoughts, being able to contemplate the principle of non-thought is described as this ability to contemplate being oriented toward the Buddha-stage, which verifies that the Buddha-stage is without thought. This is adducing the cause to verify the fruit. If one cites texts that speak generally of cause and fruit for verification, the Suvarṇaprabhāsa-sūtra says: "Relying on the paths of subduing, the mind that gives rise to activities ceases; relying on the path of dharma-severance, the mind relying on the root ceases; relying on the path of supreme extirpation, the root mind is exhausted." Here, "the paths of subduing" refers to the thirty minds. "The mind that gives rise to activities ceases" is like the abandonment of the coarse discriminative thoughts of grasping in this treatise, which is the cessation of the mark of difference. "The path of dharma-severance" is in the dharmakāya rank. "The mind relying on the root ceases" is like the abandonment of the marks of coarse discriminative thoughts spoken of here, which is the cessation of the mark of abiding. "The path of supreme extirpation" is the vajropama-samādhi. "The root mind is exhausted" is like transcending subtle thoughts spoken of here, which refers to the exhaustion of the mark of arising. The above has specifically clarified the differences in initial enlightenment.