大乘起信論略述 1.80

1.80

論。不覺心源至非究竟覺　述曰。上略明二覺次下第二廣顯二覺。於中有二。先明始覺。後顯本覺。前中有三。初總標因果滿非滿覺次廣寄四相釋成其義。後顯始覺不異本覺。此初也。言心源者。有其二義。本覺真如為染心源。業相細念為法染源。持業依主二釋皆通。謂究竟位覺。本覺心本無所動。今無所靜覺。業識心本來無生。今無所滅覺。此源者名究竟覺。即佛果位。縱有所覺。未主此源。非究竟覺。即等覺前也。

[Treatise:] "Not awakening to the source of the mind […] is not ultimate awakening." [Commentary:] Above, the two awakenings were briefly explained; next, the second [part] extensively clarifies the two awakenings. Here there are two: first, clarifying initial awakening; next, revealing original awakening. In the former there are three: first, an overall indication of the cause and fruition, full and non-full awakening; next, extensively relying on the four marks to explain and establish its meaning; finally, revealing that initial awakening is not different from original awakening. This is the first. Regarding "the source of the mind," there are two meanings: the suchness of original awakening is the source of the defiled mind; the subtle thoughts of the karma mark are the source of defilement of dharmas. Both the karmadhāraya and tatpuruṣa interpretations are applicable. In the ultimate stage, one awakens to the fact that the mind of original awakening originally never stirred and now has nothing to be calmed, and one awakens to the fact that the mind of the karma consciousness is fundamentally unproduced and now has nothing to be extinguished. One who awakens to this source is called "ultimately awakened," which is the Buddha-fruition stage. Even if one has some awakening, if one has not mastered this source, it is not ultimate awakening; that is, prior to equal awakening.