[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [起信論疏筆削記](https://indike.org/pramana/in.bauddha.taisho.1848) › 1.54 # 起信論疏筆削記 1.54 起信論疏筆削記 1.54 - **Language:** Classical Chinese ### [1.54](https://indike.org/pramana/in.bauddha.taisho.1848.1.54) 後二句結成頓益。初喻、次法。水初出可以濫觴，曰源者即人也。如人泝洄，窮其水本，名為還源。以喻行者反生死流，歸於本際也。得本際者，名覺心源。故下文云：覺心源者，名究竟覺。若準他說，三無數劫修習廣大行願，方成正覺，如挹流討源也。今言可即非遙者，謂只於生滅之處示彼因緣無性，四相本自不生，死即真實。如下論云：四相本來平等，唯一覺故。又云：一切法悉皆真故，皆同如故。《圓覺》云：知幻即離，不作方便；離幻即覺，亦無漸次。又南嶽云：「道源不遠，性海非遙。」肇公亦云：「道遠乎哉？觸事而真。聖遠乎哉？體之即神。」斯皆可即非遙之義也。如示萬派之水，即是本源之水，無二別也。如是則一念契真，即名為佛，豈待多劫而遠求耶？頓益之義昭然可見。 > The last two lines conclude with the sudden benefit. First is the metaphor, next is the Dharma. When water first emerges, it can float a wine cup; what is called the "source" refers to the person. Just as a person traces upstream to reach the origin of the water, it is called "returning to the source." This metaphor illustrates the practitioner going against the stream of saṃsāra to return to the original limit. Reaching the original limit is called awakening to the source of the mind. Therefore the text below says: "One who awakens to the source of the mind is called ultimately enlightened." If based on other explanations, one cultivates vast practices and vows for three incalculable eons before attaining right enlightenment, which is like drawing water from the stream to search out the source. Here, stating that it "can be reached without being distant" means that right at the place of arising and ceasing, he reveals that their causes and conditions lack intrinsic nature, the four marks are fundamentally unarisen, and death is itself reality. As the treatise below says: "The four marks are originally equal because there is only one enlightenment." And it says: "Because all dharmas are completely real, they are all identical with tathatā." The \*Yuanjue jing\* says: "Knowing illusion is itself detachment, requiring no expedients; detachment from illusion is itself enlightenment, having no gradual steps." Furthermore, Nanyue said: "The source of the Way is not far; the ocean of nature is not distant." Master Zhao also said: "Is the Way far away? Touch things and it is real. Is the Sage far away? Embody him and you are spiritual." These all convey the meaning of being reachable without being distant. It is like showing that the water of ten thousand streams is precisely the water of the original source, with no difference between them. In this way, tallying with reality in a single thought-moment is directly called being a Buddha; how could one wait for many eons to seek it from afar? The meaning of sudden benefit is clearly visible. > — English (machine translation) (machine translation) - [Previous: 1.53](https://indike.org/pramana/in.bauddha.taisho.1848.1.53) - [Next: 1.55](https://indike.org/pramana/in.bauddha.taisho.1848.1.55) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1848.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1848~en-mt.1.54) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1848.1.54](https://indike.org/pramana/in.bauddha.taisho.1848.1.54) · Pramāṇa