起信論疏筆削記 10.22

10.22

論　非可懷下，三、雙結。成前二義也。前句結後義，相不離性，成得轉彼靜心為起滅等。後句結前義，心相是無明，成得滅相續心現法身等。疏　非一異等者，後譯本云：相與本覺非一非異，非是可壞，非不可壞等。生滅門初已曾廣釋，今却以彼非一異義，成此文中非壞不壞義，此即約義總標也。若依下，引經別釋。無明即明，故不可壞，壞則壞於明體。故《涅槃》具云：明與無明凡夫為二，智者了達其性無二，無二之性即是實性。

Treatise: 'Cannot be destroyed...' Third, concluding both together, establishing the previous two meanings. The preceding clause concludes the latter meaning: marks are not separate from the nature, establishing that turning that still mind produces arising and ceasing, and so forth. The latter clause concludes the former meaning: the marks of the mind are ignorance, establishing that extinguishing the continuing mind reveals the dharmakāya, and so forth. Commentary: Regarding 'neither one nor different...' and so forth: the later translation says: 'The marks and original enlightenment are neither one nor different, neither destructible nor indestructible,' and so forth. At the beginning of the Gate of Arising and Ceasing this was already extensively explained; now, drawing upon that meaning of neither one nor different, it establishes the meaning of neither destructible nor indestructible in this text. This is a general indication based on the principle. Regarding 'if according to...' below: citing scriptures to explain separately. Ignorance is immediately luminosity; hence it cannot be destroyed, for destroying it would destroy the essence of luminosity. Therefore the Nirvāṇa Sūtra states fully: 'Luminosity and ignorance are taken by ordinary persons as two; the wise comprehend that their nature is not two; the nature of non-duality is precisely the true nature.'