起信論疏筆削記 1.25

1.25

As for 'forgetting object [and wisdom]', this also reveals the mind's freedom from faults. 'Forgetting' means not recollecting phenomena, which also carries the meaning of absolute non-existence. 'Object' means the principle to be realized; 'wisdom' means the mind that can realize. Whenever we speak of object and wisdom, or subject and object, it is generally based on turning from delusion toward enlightenment and speaking of purity in contrast to defilement—all of which belong to arising and ceasing. Now, this reveals the One Mind that is neither defiled nor pure, the ultimate reaching beyond delusion and enlightenment; when even the names of 'true' and 'false' cannot be established, how could subject and object, object and wisdom be retained? Therefore the *Laṅkāvatāra-sūtra* says: 'There is no Buddha nirvāṇa, nor is there any nirvāṇa Buddha; one is far removed from the enlightened and that which is enlightened.' The *Yuanjue jing* also says: 'That which enlightens and that which is enlightened are not separate from defilement.' Because the essence of the One Mind cuts off the ordinary and the holy, obliterates cause and effect, is free from nature and free from marks, neither existent nor non-existent, how could one further speak of object and wisdom, or subject and object? Therefore it is said to 'forget'. The *Śūraṅgama-sūtra* says: 'Within the truly constant nature, seeking coming and going, delusion and enlightenment, birth and death, nothing whatsoever is obtained.' Does it not mean this?