大乘起信論別記 1.69

1.69

When it says, "Because of thoughtlessness, they are equal...", this explains and establishes the above meaning. Here there is an implicit doubt: it says that the Buddha attains thoughtlessness, while sentient beings have thoughts; since they are separated like this, how is it that having attained thoughtlessness himself he knows that others have thoughts? It is because the nature of all those who have thoughts is fundamentally thoughtlessness. The thoughtlessness now attained by the Buddha is equal and non-dual with that thoughtlessness; hence it says "because of thoughtlessness, they are equal." Having attained equal thoughtlessness, he is able to completely know all thoughts. Here it directly clarifies the meaning of non-difference. Although it is said that only when first attaining thoughtlessness does one accomplish actualized enlightenment, yet since one awakens to the four characteristics having fundamentally never arisen, what non-enlightenment did one possess such that there could be an actualized enlightenment? Hence it says: "Yet in reality there is no difference of an actualized enlightenment." Why is there no difference? Because the meaning of the arising of the four characteristics has priority and posteriority, yet from the beginning they are simultaneously mutually dependent. Furthermore, these four characteristics are produced by the mind; apart from the mind, there is no separate self-essence; hence it says "the four characteristics exist simultaneously and none has independent existence." It is just like the stirring of sea water being called waves: because waves have no self-essence, there is no stirring of waves; because water has an essence, there is the stirring of water. The mind and the four characteristics are also like this in meaning. To reveal this meaning, the Four-fascicle Laṅkāvatārasūtra says: "Mahāmati! The seven consciousnesses do not transmigrate, do not experience pain and pleasure, and are not the cause of nirvāṇa. The tathāgatagarbha experiences pain and pleasure, is together with causes, and arises and ceases." Also the Śrīmālādevīsūtra says: "Regarding these six consciousnesses and the mental dharma of cognition, these seven dharmas do not plant various sufferings in an instant, and cannot loathe suffering and delight in seeking nirvāṇa. World-Honoured One! The tathāgatagarbha has no prior limit, is an unarisen and unceasing dharma, plants various sufferings, and can loathe suffering and delight in seeking nirvāṇa." It also says: "Saṃsāra consists of two dharmas; it is based on the worldly convention of the tathāgatagarbha that there is birth and death. It is not that the tathāgatagarbha has the dharma of birth and death." The intention of these two sūtras is identically to clarify that it is precisely the tathāgatagarbha that transmigrates in saṃsāra; the root of saṃsāra fundamentally has no self-essence, and because it has no self-essence, there is no separate transmigration. Since characteristics have no movement, how could the essence stir? Hence it says it is not that the tathāgatagarbha has birth and death. By this meaning, the four characteristics are only the One Mind, and non-enlightenment is identical to innate enlightenment; hence it is said, "fundamentally equal, identical to the single enlightenment."