起信論疏筆削記 19.30

19.30

二中，疏　法界一相者，所緣之境。繫緣法界者，繫緣即能緣之心也，停心諦理，與境冥合故。諸佛法界者，諸佛如來所證法門，河沙無量，隔別不同，然亦一一不異法性，入此三昧者皆悉得知無有差別也。以此真如等者，由真如是一切法根本故，修此三昧亦與一切三昧為根本也。論　若人等者，此三昧既是根本，若入此者則能生長一切三昧，以末從本生故，諸三昧自此成也。

In the second, the Commentary states: "the single mark of the dharmadhātu" is the cognized object. "Fixing cognitive grasping on the dharmadhātu": fixing cognitive grasping refers to the cognizing mind, which rests the mind on the true principle to unite imperceptibly with the object. As for "the dharmadhātu of all Buddhas," the Dharma gates realized by all the Buddha-Tathāgatas are as countless as the sands of the Ganges and distinct from one another, yet each and every one is not different from dharmatā; those who enter this samādhi are completely able to know that there is no difference. As for "Because this tathatā..." and so on, because tathatā is the root of all dharmas, cultivating this samādhi also serves as the root for all samādhis. The Treatise states: "If a person..." downward: since this samādhi is the root, if one enters it, one will be able to produce and develop all samādhis; because the branches arise from the root, all samādhis are accomplished from this.