起信論疏筆削記 1.41

1.41

Now, the purports of the above four gates are subtle and profound. At first, by indicating the root, the branches are manifested, causing the myriad existences to spread out like stars in the sky of meaning; later, by gathering the branches, they are returned to the root, causing the multitude of phenomena to merge identically in the ocean of nature. Now unfurling, now rolling up; now preserved, now extinguished: the dharmas are simultaneous, and their meanings are without before and after. Because of this, the dependent and primary [retributions] of the Avīci Hell dwell entirely within the supreme sage's own mind, and the body and land of Vairocana do not exceed a single thought-moment of an ordinary person below. The purport of the consummate and real lies right here! Question: First, the One Mind was described; later, the non-duality of the two gates was analyzed, which is also the One Mind. What is the difference between the beginning and the end? Answer: As for the first One Mind, the mind corresponds to that which can give rise; as for the latter One Mind, the mind corresponds to that to which [all] returns. Although the essence is the same in the beginning and the end, their meanings differ in the initiation and conclusion. It is simply because it is originally One Mind, transcending names and cutting off marks; yet due to delusion and awakening, the myriad dharmas arise in accordance. Arisen dharmas are originally empty, everything is vijñaptimātra, and consciousness is like an illusion or a dream—it is simply the One Mind. Because of this, the treatise is spoken in reliance on the Dharma, and the commentary explains it with reference to the treatise; the sequence of the four gates thus admits of no violation. The purport of the entire treatise lies right here.