起信論疏筆削記 2.28

2.28

終實二教者，標名也。此只一教以對前二，故立二名，非同於前二教異也。說如來下，順明緣起，即生滅門。故下論云：心生滅者，依如來藏故有生滅心，所謂不生不滅與生滅和合，非一非異，名阿梨耶識等。即前云不變性而緣起。緣起下，逆明緣性，即真如門。故論云：心真如者，即是一法界大總相法門體，所謂心性不生不滅，乃至一切法不可說不可念，故名真如。即前云不捨緣而即真也。斯則從本起末，故云隨緣；末即同本，故云無性。如範金為器，器即是金。

As for "the two teachings of final and real": this marks their names. This is only one teaching, which, in contrast to the preceding two, is assigned two names; it is not that there are two distinct teachings as in the preceding case. "Expounding that the Tathāgata..." sequentially clarifies dependent arising, which is the gate of arising and ceasing. Therefore, the treatise below says: "Mind as arising and ceasing: relying on the tathāgatagarbha there is the mind of arising and ceasing; what is called the non-arising and non-ceasing combining with arising and ceasing, being neither identical nor different, is named the ālayavijñāna," and so forth. This is what was referred to earlier as: "Without changing its nature, it depends and arises." "Dependent arising..." reversely clarifies the nature of conditions, which is the gate of tathatā. Therefore, the treatise says: "Mind as tathatā: this is the essence of the dharma-gate of the great universal mark of the one dharmadhātu; that is to say, the nature of the mind does not arise and does not cease... up to all dharmas being ineffable and unthinkable; hence it is named tathatā." This is what was referred to earlier as: "Without abandoning conditions, it is immediately real." Thus, from the root arise the branches, hence it says "according with conditions"; the branches are identical to the root, hence it says "devoid of [independent] nature." It is like casting gold into a vessel: the vessel is immediately gold.