[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) › 5.20 # 起信論疏筆削記 5.20 起信論疏筆削記 5.20 - **Language:** Classical Chinese ### [5.20](https://indike.org/pramana/in.bauddha.taisho.1848.5.20) 疏　又生下，二、約證法釋如來根本，二：初、釋如來，二：初、正釋。迷時背覺合塵，是如去。雖名為去，而體性不動，故受如稱，即本覺也。悟時背塵合覺，名如來，以如體上有淨用起，反染歸淨，名之為來，即始覺義。真如體一，來去隨緣，故取本覺名如，始覺名來。始本不二者，即究竟覺也。究竟覺者，即如與來合，無始本異，名曰如來。如下文云：若得無念者，則知心相生住異滅，乃至無有始覺之異。以四相俱時而有，皆無自立，本來平等，同一覺故。此即下，結判。故《轉法輪論》云：真諦名如，正覺名來。正覺真諦，名曰如來，此即約自受用報身名如來也，非同前文約化身說。此二解中，前約教，則如來之根本，依主釋也，以能說者勝故；此約證，即依士釋，心為根本，能生如來故。思之可解。 > Commentary: From "Furthermore, arising" down, the second part explains the fundamental of the Tathāgata in terms of the realized Dharma, which has two parts: first, explaining the Tathāgata, which has two: first, formally explaining. When deluded, one turns away from enlightenment and unites with the dust; this is "thus-going" (rùqù). Although called "going," its essential nature is unmoving, so it receives the name "thus" (tathā); this is original enlightenment. When awakened, one turns away from the dust and unites with enlightenment; this is called "thus-come" (tathāgata), because upon the essence of suchness pure function arises, reversing defilement and returning to purity, which is named "coming"; this is the meaning of actualized enlightenment. The essence of tathatā is one, while coming and going follow conditions; therefore, taking original enlightenment it is named "thus" (tathā), and actualized enlightenment is named "come" (āgata). "Actualized and original not being two" is ultimate enlightenment. Ultimate enlightenment means that "thus" and "come" unite, without any difference between actualized and original, which is named "Tathāgata." As the text below says: "If one attains thoughtlessness, one knows the marks of the mind's arising, abiding, changing, and ceasing... down to having no difference of actualized enlightenment. Because the four marks exist simultaneously and none has self-standing existence; they are originally equal, being identical with the one enlightenment." From "This is" down is the concluding judgment. Hence the Dharmacakrapravartana-sūtra states: "The real truth is named 'thus' (tathā); right enlightenment is named 'come' (āgata). Right enlightenment of the real truth is named Tathāgata." This refers to the self-enjoyment reward body being named Tathāgata, unlike the previous text which spoke in terms of the transformation body. Between these two explanations, the former is in terms of the teaching, where "the fundamental of the Tathāgata" is a genitive compound (tatpuruṣa), because the speaker is superior; here it is in terms of realization, being an instrumental compound, because the mind is the fundamental capable of generating the Tathāgata. Reflecting on this, it can be understood. > — English (machine translation) (machine translation) - [Previous: 5.19](https://indike.org/pramana/in.bauddha.taisho.1848.5.19) - [Next: 5.21](https://indike.org/pramana/in.bauddha.taisho.1848.5.21) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1848.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1848~en-mt.5.20) — English, machine translation ## Linked texts (1) - [大方廣圓覺修多羅了義經略疏](https://indike.org/pramana/in.bauddha.taisho.1795.1.214) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1848.5.20](https://indike.org/pramana/in.bauddha.taisho.1848.5.20) · Pramāṇa