起信論疏筆削記 9.11

9.11

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.