大乘起信論廣釋卷第三．四．五 3.2

3.2

Treatise: "Furthermore, by awakening the mind... [up to] is not ultimate awakening." / Commentary: Below, the two awakenings are broadly explained. Herein there are two [parts]: first, clarifying initial awakening; later, revealing original awakening. In the former there are also three [parts]: [first,] generally marking the causal and fruition, complete and incomplete awakenings; next, broadly relying on the four characteristics to explain and establish its meaning; later, revealing that initial awakening is not different [from original awakening]. This is the first [part]. / As for the phrase "source of the mind", it has three meanings: original awakening as tathatā is the source of the defiled mind; the subtle thoughts of the characteristic of karma are the source of all defiled minds; the deluded mind of vast consciousness is the source of all sensory objects. The first two admit of two interpretations; the last one is solely a karmadhāraya compound. What is awakened here is explained based on the first two, because the movement and stillness of the true and deluded are extremely subtle. Awakening to the mind of original awakening, originally it is unmoved, and now it has nothing stilled; manifesting karma and awakening to the karmic consciousness, originally it is unarisen, and now it has nothing ceased. One who awakens to this source is called "ultimate awakening"; that is, the stage of Buddhahood. The path of initial awakening is perfected, identical with original awakening; because it is the complete awakening. Even if one has some awakening, if one has not reached this source, it is not ultimate awakening; that is, the preceding stages. Because beginning and end are identical with the origin, it is not the ultimate awakening.