大乘起信論廣釋卷第三．四．五 3.13

3.13

Treatise: Yet in truth there is no [diversity of initial awakening, because the four characteristics are simultaneous; each lacks independent existence, being originally equal and of the identical awakening].

Commentary: The preceding used the four characteristics metaphorically to explain and establish the doctrinal statements; this reveals that initial awakening is not different from original awakening. "Yet in truth" and so forth initially marks non-difference: although it is called the awakening of having initially attained non-thought, and only by awakening to the four characteristics is it named initial awakening, nevertheless the characterised objects awakened to are originally unarisen—what non-awakening could be awaited to distinguish initial awakening? "Because the four characteristics" below then explains and establishes this: because those four characteristics have no distinct self-nature whereby one could distinguish before and after, it says "are simultaneous". Based on the coarse and subtle thoughts of the one mind, it is said that the times of awakening have before and after; the word "yet" [indicates] precisely before and after. It does not mean that the four characteristics are all simultaneously existent. Since, apart from the mind, they all lack self-nature, there is no simultaneity or before-and-after that can be established. Therefore it says "each lacks independent existence". Since, fundamentally apart from the mind, they all lack self-nature, on this account they are not separate from the true substance of original awakening; hence it says "being originally equal and of the identical awakening". The overall meaning here is: since awakening to the four characteristics is spoken of as initial awakening, because what is awakened to is absent, what awakens is also absent; hence there is no initial awakening different from original awakening. Alternatively, this truly reveals that the initial is not different from the original: that is, the four kinds of awakening characteristics spoken of before, apart from original awakening, are all unattainable. Thus the New Treatise says: "Having known this, one then knows that initial awakening is unattainable." Because with respect to the one mind, before and after and simultaneity are all non-corresponding and devoid of self-nature, it is not different from original awakening. If explained in this way, it does not contravene principle, and makes the New and Old Treatises not contradict each other. Relying on this meaning, the Laṅkāvatāra Sūtra says: "The ten stages are just that the ten stages are non-existent; why?" and so forth.