大乘起信論廣釋卷第三．四．五 3.9

3.9

Treatise: Therefore [...] because it tends toward Buddha-wisdom. Commentary: Below, sūtras are cited as proof. In this there are four parts: first, citing a sūtra to establish proof; second, re-explaining the previous text; third, the fault of non-awakening; fourth, the virtues of the awakened one. This is the first. In these latter three stages, being able to contemplate the non-existence of thoughts is in all cases called awakening; therefore the sūtra, relying on this, speaks of being able to contemplate thoughtlessness as "tending toward Buddha-wisdom." That is, at the causal stage, although one has not yet departed from thoughts, one contemplates these thoughts as entirely without marks of thought; being able to contemplate such a principle of thoughtlessness, this ability to contemplate is described as "tending toward Buddha-wisdom." By this it is proven and known that the Buddha stage is without thoughts. "Tending toward Buddha-wisdom" has the meaning of realizing and attaining. Thus the new treatise says: "If there is one who can contemplate false thoughts as markless, they then realise and attain the wisdom of the Tathāgata." This is spoken by taking the cause to look toward the fruit. If spoken with reference to stages common to cause and fruit, as the second roll of the Suvarṇaprabhāsa says: "Relying on the paths of subduing, the mind that initiates phenomenal activity ceases; relying on the paths of severing, the mind relying on the fundamental ceases; relying on the supreme uprooting path, the fundamental mind is exhausted." The "paths of subduing" refers to the stages of the three grades of worthiness. "The mind that initiates phenomenal activity ceases" is identical to "abandoning the characteristics of coarse discrimination and grasping" in this treatise. The "paths of severing" are in the stage of the dharmakāya. "The mind relying on the fundamental ceases" is like "the characteristic of coarse thoughts of discrimination abandoned" in this treatise. The "supreme uprooting path" is the vajra-like samādhi. "The fundamental mind is exhausted" is like "far departing from micro-subtle thoughts" spoken of in this treatise.