[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) › 9.11 # 起信論疏筆削記 9.11 起信論疏筆削記 9.11 - **Language:** Classical Chinese ### [9.11](https://indike.org/pramana/in.bauddha.taisho.1848.9.11) 然心源之言，疏中兩解：初解依士釋，次解依士、持業二釋俱通。或可淨心即源持業釋，此解與疏初解俱約所證之極，疏之次解約所斷之極，斯則心源二字通於真妄。覺之一字即是始覺，始覺至於生相，生相足以斷除。始覺至於性淨，性淨足以冥合。故下文云：覺（始覺）心（性淨）初起（生相），心（冥合）無初相（斷除），以遠離微細念（上所斷者）故，得見心性。心即常住（上注合者），名究竟覺（能所合已別立此名）。始覺道圓者，道即因義。至此位中因滿成果，無始本異，名究竟覺，即佛地也。不了等者，有生相等之所隔故。金剛等者，金剛喻定，無間已還乃至一切異生，即下文隨分相似及不覺等是也。斯則究竟是果，非究竟是因也。 > However, as for the expression "mind-source" (xin yuan), there are two explanations in the commentary: The first explanation parses it as a tatpuruṣa compound (dependent-subordinate compound). The second explanation permits both tatpuruṣa and karmadhāraya (appositional/co-ordinate compound) analyses. Or it can be said that "the pure mind is itself the source" is the karmadhāraya reading; this reading, along with the first explanation of the commentary, refers to the culmination of what is realized, whereas the commentary's second explanation refers to the culmination of what is severed. Thus the two characters "mind-source" apply across both the real and the delusive. The single character "awakening" (jue) refers to actualized enlightenment. When actualized enlightenment reaches the mark of arising, the mark of arising is sufficient to be severed and eliminated. When actualized enlightenment reaches the purity of nature, the purity of nature is sufficient to be silently united with. Therefore the subsequent text states: "When one awakens to \[actualized enlightenment\] the mind \[the purity of nature\] at its initial arising \[the mark of arising\], the mind \[silent union\] has no initial mark \[severed and eliminated\]. Because one is far removed from subtle thoughts \[that which is severed above\], one attains sight of the mind-nature. The mind is then ever-abiding \[that which is united above\], which is named ultimate enlightenment \[after subject and object have united, this separate name is established\]." "The path of actualized enlightenment is perfected": "path" has the meaning of "cause." Arriving at this stage, the cause is fulfilled and bears fruit, and there is no distinction between actualized and original \[enlightenment\]; it is named ultimate enlightenment, which is the Buddha-ground. As for "not fully understanding," etc.: because one is obstructed by the mark of arising and so forth. As for "vajra," etc.: vajra is a metaphor for samādhi; from the uninterrupted \[path\] backward down to all ordinary worldlings, these are what the subsequent text refers to as "according with the partial," "similarity," "non-enlightenment," and so forth. Thus ultimate \[enlightenment\] is the fruit, and non-ultimate \[enlightenment\] is the cause. > — English (machine translation) (machine translation) - [Previous: 9.10](https://indike.org/pramana/in.bauddha.taisho.1848.9.10) - [Next: 9.12](https://indike.org/pramana/in.bauddha.taisho.1848.9.12) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1848.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1848~en-mt.9.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1848.9.11](https://indike.org/pramana/in.bauddha.taisho.1848.9.11) · Pramāṇa