起信論疏筆削記 8.7

8.7

心之下，二、備釋，二：初、正釋。心之不正滅即真如門，生滅之心即生滅門。從本覺起者，窮妄源也。然是本覺起成生滅，非謂別有生滅從覺而起。如水起波，斯義無別，本覺即如來藏也。無二體者，前云無二相，此云無二體，意明只有一相一體，以心是生滅體，生滅是心相，覺成不覺，不覺與覺不相捨離。

'Under the mind…' is the second, complete explanation, in two parts: first, the correct explanation. The non-arising and non-ceasing of the mind is the tathatā gate; the mind of arising and ceasing is the arising and ceasing gate. 'Arising from original enlightenment' exhausts the source of delusion. However, it is original enlightenment arising to become arising and ceasing; it does not mean that there is a separate arising and ceasing that arises from enlightenment. It is like water generating waves; this meaning is no different. Original enlightenment is precisely the tathāgatagarbha. 'Without two essences': previously it said 'without two marks', and here it says 'without two essences', the intent being to clarify that there is only one mark and one essence, because the mind is the essence of arising and ceasing, arising and ceasing is the mark of the mind, enlightenment becomes non-enlightenment, and non-enlightenment and enlightenment do not abandon or separate from each other.