大乘起信論略述 1.77

1.77

[Treatise:] "The meaning of awakening is […] is called original awakening." [Commentary:] Next, the third [part] distinguishes and explains according to the names. Here there are three: first, distinguishing the meaning of awakening; next, clarifying non-awakening; finally, distinguishing both sameness and difference. Within awakening there are two: first, briefly distinguishing the two awakenings; next, extensively explaining the two awakenings. In the first there are also two: first, original [awakening]; next, initial [awakening]. In original [awakening] there are also two: first, revealing the essence of original awakening; next, revealing the name of original awakening. This is the first. The essence of original awakening is taken from the true nature devoid of thought within the approach of the one mind that accords with conditions. Since this true nature originally has no non-awakening, it says: "Awakening means that the essence of the mind is free from thought." This is designated by overturning defilement in terms of inborn virtues. Because it is distinct from suchness [as an unconditioned absolute], it is subsumed under arising and ceasing. As for "the marks of awakening that are free from thought," they are equal to the realm of space: horizontally pervasive across the three periods of time, vertically penetrating through ordinary beings and sages; thus it says, "there is nowhere it does not penetrate." In bondage and free of bondage, its nature is perpetually non-dual; thus it says, "the one mark of the dharmadhātu." Intending to clarify that the meaning of awakening has no distinction in nature from the Tathāgata's dharmakāya that is free of bondage, it says, "it is precisely the Tathāgata's equal dharmakāya." Since relying on this awakening the dharmakāya is to be revealed, it is the root of the fruitional dharmakāya; therefore, relying on the dharmakāya, it is called "original awakening."