起信論疏筆削記 13.25

13.25

疏　今以下，結成一心二門也。以前論生起，須約生滅門中以辨；今約滅惑，終歸之處須會入一心也。若不然者，便應生滅之義永不入於一心，故須配入也。體即智也，相即癡也。不覺等者，同前究竟覺智淨相，法出離鏡等義。始本不二，唯一心在，故經云：生滅既滅，寂滅現前。前則迷一心以成九相，今則滅九相以歸一心，無不皆從法界流，無不皆歸此法界也。

Commentary: From "Now taking..." downward concludes into the two gates of the One Mind. Because previously, when discussing arising, it had to be analyzed within the gate of production and cessation; now, when treating the cessation of delusion, the ultimate destination must merge into the One Mind. If this were not so, then the meaning of production and cessation would never enter the One Mind, which is why it must be matched and subsumed. The essence is wisdom; the marks are ignorance. Regarding "non-enlightenment and so forth": this is identical in meaning to the previously discussed mark of purity of wisdom in ultimate enlightenment, the mirror of emergence from dharmas, and so forth. Actualized and original [enlightenment] are non-dual; only the One Mind remains. Hence the sūtra states: "Production and cessation having ceased, quiescent cessation appears before one." Previously, deluded about the One Mind, nine marks were formed; now, extinguishing the nine marks, one returns to the One Mind. There is nothing that does not flow forth from the dharmadhātu, and nothing that does not return to this dharmadhātu.