起信論疏筆削記 2.28

2.28

As for "the two teachings of final and real": this marks their names. This is only one teaching, which, in contrast to the preceding two, is assigned two names; it is not that there are two distinct teachings as in the preceding case. "Expounding that the Tathāgata..." sequentially clarifies dependent arising, which is the gate of arising and ceasing. Therefore, the treatise below says: "Mind as arising and ceasing: relying on the tathāgatagarbha there is the mind of arising and ceasing; what is called the non-arising and non-ceasing combining with arising and ceasing, being neither identical nor different, is named the ālayavijñāna," and so forth. This is what was referred to earlier as: "Without changing its nature, it depends and arises." "Dependent arising..." reversely clarifies the nature of conditions, which is the gate of tathatā. Therefore, the treatise says: "Mind as tathatā: this is the essence of the dharma-gate of the great universal mark of the one dharmadhātu; that is to say, the nature of the mind does not arise and does not cease... up to all dharmas being ineffable and unthinkable; hence it is named tathatā." This is what was referred to earlier as: "Without abandoning conditions, it is immediately real." Thus, from the root arise the branches, hence it says "according with conditions"; the branches are identical to the root, hence it says "devoid of [independent] nature." It is like casting gold into a vessel: the vessel is immediately gold.