起信論疏筆削記 9.51

9.51

論　究竟覺者，此正結名也。此有五義故稱究竟：一、斷究竟，即前遠離微細念故。二、證究竟，即見心常住也。并前行滿智圓，故成四矣。四事既備，即位究竟也，即前云菩薩地盡也。前未下，敘前位。既言望到，則知未至。今即下，明此位，可知。以更無所進，故名究竟也。然此十地滿心，與等、妙二覺，義說分三；若究其體，更無三異，是故此文與後相望，互出不定。此中約斷四相，只言菩薩地盡斷於生相，便是究竟。若下文中，又云：此無明所起識者，乃至菩薩究竟地不能盡知，唯佛窮了。又云：根本業染依菩薩盡地，得入如來地能離。又不了一法界義者，從信相應地觀察學斷，乃至如來地能究竟離，應知第十地覺生相，只一剎那覺生無生便是佛位，義說前後也。若準《纓絡經》說：等覺照寂，妙覺寂照。今見性常住即是照寂，名究竟覺即是寂照。此即一位之中約寂照二義而分二覺，無二體也。

The Śāstra states: "Ultimate enlightenment": this properly concludes with the name. There are five meanings here, hence it is called "ultimate": first, ultimate severance, which is the aforementioned distancing from subtle thoughts; second, ultimate realization, which is seeing the mind as eternally abiding. Together with the preceding fulfillment of practice and perfection of wisdom, these constitute four. When the four matters are complete, that is the ultimate stage, which is the aforementioned exhaustion of the bodhisattva bhūmis. "The preceding has not yet..." below recounts the preceding stage: since it says "looking toward reaching," one knows that it has not yet arrived. "Now, that is..." below clarifies this stage, which is evident. Because there is no further progress to make, it is called ultimate. However, this culminating mind of the tenth bhūmi and equal and wondrous enlightenment are conceptually explained as three; if we investigate their essence, there are no three differences; therefore, this text and what follows are viewed in relation to each other, alternately presented without fixed order. Here, in terms of severing the four marks, it only says that when the bodhisattva bhūmis are exhausted, one severs the mark of arising, which is then ultimate. If in the text below, it also says: "This consciousness arisen from avidyā cannot be fully known even up to the bodhisattva's ultimate bhūmi; only a buddha thoroughly comprehends it." It also says: "The defilement of fundamental karma can be departed from when, relying on the exhaustion of the bodhisattva bhūmis, one attains entry into the Tathāgata bhūmi." It also says: "Those who do not comprehend the single dharmadhātu observe and train to sever it from the bhūmi of concordance with faith up to the Tathāgata bhūmi, where they can ultimately depart from it." One should know that when the tenth bhūmi awakens to the mark of arising, in just a single kṣaṇa of awakening to arising as non-arising, that is the buddha stage; they are conceptually explained as preceding and succeeding. If based on what the Yingluo jing says: "Equal enlightenment illuminates tranquility; wondrous enlightenment is tranquil illumination." Now, seeing the nature as eternally abiding is "illuminating tranquility"; being named ultimate enlightenment is "tranquil illumination." This is simply distinguishing two enlightenments within a single stage in terms of the two meanings of tranquility and illumination; they have no two essences.