大乘起信論略述 1.84

1.84

[Treatise:] "Just as the bodhisattva stages… is termed 'ultimate awakening.'"

Commentary: This fourth stage is awakening to the phase of arising. The text likewise has four parts. "The bodhisattva stages come to an end…" indicates the person capable of awakening. Within this text, three clauses show two paths: "bodhisattva stages come to an end" broadly indicates the stage of vajra-like equal awakening; "fulfilling the expedient means" is the path of preparatory application, as it is the fulfillment of expedients; "one-thought concordance" is the uninterrupted path, because in a single instant it accords with principle and severs subtle thoughts. "Awakening to the mind's initial arising, so that the mind is without any initial phase" is the phase that is awakened to. Fundamental avidyā, relying on awakening, produces delusion and stirs that pure mind, causing subtle thoughts to arise. Now, one realizes and knows that apart from original awakening there is no non-awakening; that is, the stirred mind is originally pure. Hence it says, "awakening to the mind's initial arising…"; it does not mean that the mind of awakening initially arises. "Because one is far removed from subtle thoughts…" explains the benefit of awakening. The phase of arising is the subtlest, so it is called "subtle thoughts"; this phase is permanently gone, hence it says "far removed." When the nature of the true mind becomes manifest, this is called "seeing the mind's nature." When the mind is free of arising and ceasing, it is called "abiding permanently." "Is termed 'ultimate awakening'" concludes with the measure of awakening. Before reaching the source of the mind, the dream thoughts are not yet exhausted, and initial [awakening] has not yet coincided with original [awakening]; thus it is not ultimate awakening. Once the dream thoughts are exhausted and the mind returns to its original source, the initial is not different from the original; this is termed "ultimate awakening."