大乘起信論裂網疏 1.7

1.7

Second, explaining "awakening faith" (qixin) also has two parts: first, explaining them separately; second, explaining them together. Explaining them separately again has two parts: first, explaining "awakening"; second, explaining "faith". First, to explain "awakening": Question: "All phenomena are without production and without arising. Why, then, speak of 'arising' [or awakening]?" Answer: "The dharmatā is without arising, yet also not without arising. If one speaks only of arising, one loses the meaning of the aspect of tathatā. If one speaks only of non-arising, one loses the meaning of the aspect of arising and ceasing. If one says it both arises and does not arise, they contradict each other. If one says it neither arises nor does not arise, that becomes frivolous discourse (prapañca). One should know that all four propositions are ineffable. Yet if one does not fall into emotional attachment and accords with the four siddhāntas, then on account of causes and conditions, it may also be expressed. In speaking of 'awakening' now, it is discussing arising precisely in terms of 'neither arising nor non-arising'. Why? The one mind is non-dual and absolute; originally there is no distinction between the subject that has faith and the object that is believed in. Yet when one is deluded about this one mind, immeasurable doubts arise, like water turning into ice. When this delusion is overturned, round and eternal right faith then arises, like ice turning back into water. Although delusion and awakening are distinct, the one nature does not move; hence it is 'not arising'. Although the nature neither increases nor decreases, delusion and awakening are apparent; hence it is 'not non-arising'. Thus, arising is itself non-arising, and non-arising arises. To discuss 'awakening' in terms of this holds the wondrous truth within it. For though faith blazes forth and arises, it remains solely the one mind, and there remains no difference between the subject that has faith and the object of faith. Without subject and without object, yet functioning as subject and object, both subject and object are identical to the one mind dharmadhātu, just as a lamp has illumination, which illuminates back onto the lamp itself. Therefore it is said: 'From one's own mind faith arises, and it believes back in one's own mind'—this is the unsurpassed teaching of nature-origination (xindeng/xingqi)."