大乘起信論略述 1.89

1.89

論。而實無有至同一覺故　述曰。此即第三始不異本。文中標釋。而實無有始覺異者。此標始覺不異本覺。以四相下釋成其義。以彼四相無別自體可辨前後。故言俱時。依麁細念覺時差別而有前後。故言而有。離心無有俱時前後自性可立。故言皆無自立。離心無性即同一覺。故言本來同一覺等。此總意云。既覺四相說為始覺。所覺無故能覺亦無。故無始覺異於本覺。

[Treatise:] "Yet in reality there is no… identical to the one awakening."

Commentary: This is the third part: the initial is not different from the original. Within the text are indication and explanation. "Yet in reality there is no difference in initial awakening" indicates that initial awakening is not different from original awakening. From "Because the four phases…" downward explains and establishes its meaning: because those four phases have no separate intrinsic essence by which earlier and later can be distinguished, it says "simultaneously"; because they exist earlier and later based on the temporal differences of awakening to coarse and subtle thoughts, it says "yet there are"; because apart from the mind there is no intrinsic nature of simultaneousness, earlier, or later that can be established, it says "none can stand independently"; because apart from the mind there is no nature, they are identical to the one awakening, and hence it says "originally identical to the one awakening," and so forth. The general purport here is: since awakening to the four phases is called initial awakening, when what is awakened to does not exist, that which awakens also does not exist; therefore there is no initial awakening different from original awakening.