起信論疏筆削記 5.20

5.20

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.