起信論疏 1.22

1.22

From "Moreover, as for the mind arising..." onward is the third [part], generally clarifying that initial enlightenment is not different from original enlightenment. Within this, there are two parts: first, reiterating the characteristics of ultimate enlightenment; second, directly clarifying that it is not different from original enlightenment. Within the first, there are three parts: first, directly revealing the ultimate characteristics; second, adducing non-realization to reveal true realization; third, broadly revealing the fullness of wisdom with respect to objects. In the first part, the phrase "moreover, as for the mind arising" takes up the previous statement about realizing the initial arising of the mind; it does not mean that at the time of realization one knows that there is an initial mark, and so it says: "there is no initial mark that can be known." And as for speaking of the mark of the initial arising of the mind, it is like knowing that west is east when one realizes direction; in this way, when the Tathāgata realizes the mind, he knows that the initial mark of stirring is originally tranquil, and therefore it is said: "it is just called non-thought." From "for this reason" onward, it adduces non-realization to reveal true realization. As previously explained, non-thought is realization; therefore, having thought cannot be called realization. That is to say, backward from the diamond mind, all sentient beings have not separated from the thoughts of beginningless avidyā; based on this meaning, they cannot be called realized. However, previously, in contrast to the differences among the dreams of the four marks, gradual realization was spoken of; now, based on the non-difference in the sleep of avidyā, it is called "non-enlightenment." As the Renwang jing says: "Beginning from the forbearance of subduing up to the summit samādhi, illuminating the ultimate truth is not called seeing. What is called seeing is sarvajñatā." From "if one attains..." onward reveals wisdom with respect to objects. If one reaches the source of the mind and attains non-thought, one can then ubiquitously know the differences among the four marks of arising, abiding, difference, and cessation in the stirring and turning of the One Mind of all sentient beings. Therefore, it says: "one then knows the marks of the mind: arising, abiding, difference, and cessation." Next, the phrase "because of the equality of non-thought" explains and confirms the above meaning. Here there is a doubt: "The Buddha attains non-thought, while sentient beings have thoughts; presence and absence are separated and distinct, so how can non-thought know what has thought?" Generating such a doubt, it is therefore dispelled, saying: sentient beings have thought, yet originally it is non-thought; attaining non-thought is equal with them, and therefore it says: "because of the equality of non-thought." This clarifies that having attained equal non-thought, one can therefore ubiquitously know the four marks of all thoughts. From this point onward is the second [part], directly clarifying non-difference. Although one is said to newly attain the realization of non-thought, one realizes that the four marks originally never arose; relative to what non-enlightenment could there be initial enlightenment? Therefore, it says: "in reality there is no difference of initial enlightenment." Below, this meaning is explained: the four marks all exist as things formed by the mind; apart from the One Mind, they have no separate essence of their own. Therefore, it says: "existing simultaneously, none has an independent existence." Because none has an independent existence, "they are originally equal," sharing the identical single original enlightenment.