起信論疏筆削記 3.3

3.3

二、隨文別釋，二：初、正明五段。五中二三以略分真妄，故云開云明；後二唯約妄論，具顯次第生起，故言生也。一心為本源者，為是也，謂此一心是一切染淨法之根本，其猶水源為萬流之本，更無有法為心之本，故云唯一心。本，即源也。經云：諸法所生，唯心所現，一切因果世界微塵因心成體。法喻雙顯，故云本源。華嚴下，配教，此是圓教之所宗故。四法界者，如前所列。然四種皆稱法界，而界義不同，謂理法名界，界是性義，謂與一切染淨諸法為體性故。事法名界，界是分義，一一事法分限別故。後二法界具性分義可知。義雖有四，而體是一，故混四為一、一外無四，故云：統唯一真也。

Second, distinct explanations following the text, which has two [parts]: first, properly clarifying the five sections. Among the five, the second and third summarily distinguish the true and the false, hence they say "open" and "clarify"; the latter two are discussed solely in terms of the false, fully showing sequential arising, hence it says "arise." "The One Mind is the fundamental source": "is" means "constitutes." This means that this One Mind is the root of all defiled and pure dharmas, just as the water's source is the root of ten thousand streams, and there is no dharma whatsoever that serves as the root of mind; therefore it says "only the One Mind." "Root" is indeed "source." The sūtra says: "All dharmas produced are manifestations only of the mind; all causes, effects, worlds, and atoms take form due to the mind." Both the dharma and the metaphor are shown, hence it says "fundamental source." From "Huayan..." below: correlating with the teachings, as this is what the complete teaching takes as its central purport. The "four realms of dharmas" are as listed before. However, while all four are called "realm of dharmas," the meaning of "realm" differs: when principle-dharmas are called a "realm," "realm" means nature, meaning that it serves as the essential nature for all defiled and pure dharmas; when phenomenal dharmas are called a "realm," "realm" means differentiation, because each and every phenomenal dharma has distinct limits. That the latter two realms of dharmas possess the meanings of both nature and differentiation is understandable. Although the meanings are four, the essence is one; therefore, melding the four into one, outside the one there are no four, hence it says: "integrated solely in the one reality."