大乘起信論義記 2.125

2.125

First, the statement that being able to contemplate thoughtlessness directs one toward the Buddha's wisdom means: while at the stage of the cause, although not yet free from thought, being able to contemplate this principle of thoughtlessness, this ability to contemplate is said to be directed toward the Buddha's wisdom, because by this one verifies and knows that the Buddha-ground is thoughtless. This is speaking of the cause looking toward the fruit. If one cites [scripture] to speak generally in terms of the ranks, as the Suvarṇaprabhāsasūtra says: 'Relying on the paths of subduing, the mind that initiates empirical activities ceases; relying on the path of abandonment by the Dharma, the mind that relies on the root ceases; relying on the path of supreme uprooting, the root mind is exhausted.' Here, 'the paths of subduing' refers to the ranks of the three worthies. 'The mind that initiates empirical activities ceases' corresponds in this treatise to casting off the marks of coarse discrimination and attachment, which is the cessation of the mark of difference. 'The path of abandonment by the Dharma' is in the rank of the dharmakāya. 'The mind that relies on the root ceases' is like casting off the marks of coarse thoughts in this treatise, which is the cessation of the mark of abiding. 'The path of supreme uprooting' is the vajropamasamādhi. 'The root mind is exhausted' is like being freed from subtle thoughts in this treatise, which is the exhaustion of the mark of arising.