大乘起信論裂網疏 2.53

2.53

Now, the tathatā-Buddha-nature accords with conditions yet is immutable, in its entirety becoming all deluded thoughts, like water turning into ice; then all deluded thoughts are immutable yet accord with conditions, their entire substance being nothing other than the tathatā-Buddha-nature, like ice taking water to form its appearance—how could it have any separate intrinsic mark of its own? Because ordinary beings do not realize that deluded thoughts are markless, even though they can subdue the afflictions, they are still called unawakened. Because persons of the two vehicles and newly initiated bodhisattvas also do not realize that deluded thoughts are markless and deludedly imagine that having thoughts and having no thoughts have distinct essences and marks, even though they realize the untainted state of the emptiness of persons, they can only be called having a semblance of awakening; if evaluated by the real principle, they are still called unawakened. Only upon realizing the dharmakāya can one awake to both having thoughts and having no thoughts as entirely markless, and only then can one be named having a partial awakening. Therefore, the sūtra states: "If there is a sentient being who, starting right from the ordinary stage, can contemplate all deluded thoughts as markless, he has realized the wisdom of the Tathāgata." One must understand that although all sentient beings deludedly imagine deluded thoughts to have marks, deluded thoughts are truly originally markless; this is called the principle-identity realization of the Tathāgata's wisdom. Therefore, the Perfect Awakening Sūtra says: "All sentient beings realize perfect awakening." If one knows that deluded thoughts are markless, that is realization in name; if one can contemplate deluded thoughts as markless, that is realization in practice; if one's contemplation reaches the purification of the six sense faculties, that is semblance realization; if one's contemplation reaches accord with the dharmakāya, that is partial-true realization; if one's contemplation reaches ultimate fulfillment, that is ultimate realization. Thus, from beginning to end, all take the Buddha's knowledge and vision as their cultivation, unlike the circuitous marks of the three vehicles. Among these, the previous four passages show the gradual in terms of the provisional. The latter passage shows the sudden in terms of the real. The gradual is like being recruited and tested through service before ascending the imperial throne; the sudden is like the crown prince entering the womb and already being of imperial lineage. The second [section], detailing shallowness and depth, is concluded.