起信論疏筆削記 6.39

6.39

疏　然此下，二、攝二門歸一心也。舉體等者，謂真如舉體成生滅，生滅無性即真如。是故生滅現時，全真體現；真如顯時，全生滅顯，舉一全收，故云融通。以融通故，真無真相、妄無妄相，真妄相即一體無異，故云際限不分。既而不分際限，豈更存於體相？故云莫二。波水之喻，可以比知。無二處者，即此真妄融通之處，實性存焉，此之實性為諸法主，即是諸法中之實性也。又表非二邊故名中，離諸差別虛相故名實，此上二句是約中實以解心也，故經有中實理心之言。不同下，約靈鑒以解心。謂虛空體亦無二邊，亦非差別虛相，然但昏鈍而無靈鑒。今此實性自在靈通，覺了不昧，故云不同等。故祖師云：「空寂體上自有本智能知，知之一字，眾妙之門。」大抵意云：於一切染淨融通法中有真實之體，了然鑒覺，目之為心。斯則體相不二故云一，中實神解故云心。

[On the Commentary's] 'However, this,' etc.: the second [part], subsuming the two aspects back into the One Mind. [On] 'The entire essence,' etc.: tathatā in its entire essence becomes arising and ceasing, and arising and ceasing, being devoid of nature, are precisely tathatā. Therefore, when arising and ceasing appear, the complete true essence appears; when tathatā is revealed, the complete arising and ceasing is revealed. Taking up one completely gathers the other, hence it is called 'interpenetrating.' Because they interpenetrate, the true has no mark of the true, and the deluded has no mark of the deluded; the true and the deluded are identical in a single essence without distinction, hence it says: 'their boundaries are undivided.' Since their boundaries are undivided, how could essence and marks be maintained separately? Hence it says: 'not two.' The metaphor of waves and water may serve as a comparison. The 'place of non-duality' is precisely the place where the true and the deluded interpenetrate, wherein the real nature abides; this real nature is the master of all dharmas, which is the real nature within all dharmas. Furthermore, to express that it is not of the two extremes, it is called 'central'; because it is free of all differentiated false marks, it is called 'real.' These two lines above explain 'mind' in terms of the middle and real; hence the sūtra has the phrase 'the central and real principle-mind.' [On] 'Different from,' etc.: explaining 'mind' in terms of numinous awareness. That is, the essence of empty space also lacks the two extremes and is not a differentiated false mark, yet it is merely dim and dull, devoid of numinous awareness. Now, this real nature is sovereign and numinously unobstructed, aware and clear without obscurity; hence it says: 'different from,' etc. Thus the ancestral master says: 'Upon the empty and quiescent essence, there is inherently original wisdom capable of knowing; the single word