起信論疏筆削記 8.6

8.6

二、辨相中，疏二：初、釋和合義，三：今初、略指。非謂等者，意云：真如家所起生滅，還與生滅家真如和合，非謂別有一段生滅自外而來，與真如合。生滅之心者，謂全妄之真也；心之生滅者，全真之妄也。此則本末更互相攝，非謂結成六釋。無二相者，心即是體，生滅是相，反覆皆一，故無有二。

In the second part, distinguishing the marks, the Commentary has two: first, explaining the meaning of harmonization, in three parts; now first, briefly pointing it out. 'It does not mean…' and so forth conveys the meaning that the arising and ceasing generated by tathatā harmonizes back with the tathatā of arising and ceasing; it does not mean that there is a separate section of arising and ceasing that comes from outside to harmonize with tathatā. 'The mind of arising and ceasing' refers to the real that is entirely deluded; 'the arising and ceasing of the mind' refers to the deluded that is entirely real. This is the root and branches mutually subsuming each other; it does not mean concluding with the six compound analyses. 'Without two marks': the mind is the essence, and arising and ceasing is the mark; whether considered forward or backward, they are both one, and therefore there are not two.