起信論疏筆削記 6.39

6.39

[On the Commentary's] 'However, this,' etc.: the second [part], subsuming the two aspects back into the One Mind. [On] 'The entire essence,' etc.: tathatā in its entire essence becomes arising and ceasing, and arising and ceasing, being devoid of nature, are precisely tathatā. Therefore, when arising and ceasing appear, the complete true essence appears; when tathatā is revealed, the complete arising and ceasing is revealed. Taking up one completely gathers the other, hence it is called 'interpenetrating.' Because they interpenetrate, the true has no mark of the true, and the deluded has no mark of the deluded; the true and the deluded are identical in a single essence without distinction, hence it says: 'their boundaries are undivided.' Since their boundaries are undivided, how could essence and marks be maintained separately? Hence it says: 'not two.' The metaphor of waves and water may serve as a comparison. The 'place of non-duality' is precisely the place where the true and the deluded interpenetrate, wherein the real nature abides; this real nature is the master of all dharmas, which is the real nature within all dharmas. Furthermore, to express that it is not of the two extremes, it is called 'central'; because it is free of all differentiated false marks, it is called 'real.' These two lines above explain 'mind' in terms of the middle and real; hence the sūtra has the phrase 'the central and real principle-mind.' [On] 'Different from,' etc.: explaining 'mind' in terms of numinous awareness. That is, the essence of empty space also lacks the two extremes and is not a differentiated false mark, yet it is merely dim and dull, devoid of numinous awareness. Now, this real nature is sovereign and numinously unobstructed, aware and clear without obscurity; hence it says: 'different from,' etc. Thus the ancestral master says: 'Upon the empty and quiescent essence, there is inherently original wisdom capable of knowing; the single word