起信論疏筆削記 12.2

12.2

論結，文二：初、正結。疏　無明根本等者，揀非枝末故。以依無明力而任持，託業識心而安住，故下文云：以有無明染法因故，即熏習真如，以熏習故則有妄心，以有妄心即熏習無明，不了真如法故，不覺念起，現妄境界等。故云由此而成也。現識等者，等下六麁皆是所現色心境界也，故一切境由此住持。若無明等者，以依無明故有妄心，依妄心故現妄境界，所以無明未盡，心境不滅。如風未息，波浪不滅。離心無體者，皆從心起，非外來故。即心無體者，所起之法同能起故。鏡喻兩意，如法可知。

The conclusion of the Śāstra has two parts: first, the conclusion proper. In the Commentary, "the root of avidyā..." and so forth: this singles it out as not being the branches. It is sustained by relying on the power of avidyā and abides by resting on the mind of karmic consciousness. Therefore, the text below says: "Because of the cause of the defiled dharma of avidyā, it perfuses tathatā; because of this perfuming, there is the deluded mind. Because of the deluded mind, it perfuses avidyā. Not comprehending the dharma of tathatā, an unenlightened thought arises, manifesting deluded objects..." and so forth. Hence it says that "it is accomplished due to this." "Manifesting consciousness..." and so forth: "and so forth" refers to the six coarse marks below, which are all the manifested realms of form and mind; therefore, all realms abide and are sustained due to this. In "If avidyā..." and so forth: because one relies on avidyā there is a deluded mind, and because one relies on the deluded mind deluded objects are manifested; therefore, so long as avidyā is not exhausted, mind and objects are not extinguished. Just as when the wind has not ceased, the waves are not extinguished. Regarding "lacking an essence apart from the mind": they all arise from the mind and do not come from outside. Regarding "lacking an essence as identical to the mind": the produced dharmas are identical with that which produces them. The mirror metaphor has two meanings, which can be understood in correspondence to the Dharma.