大般涅槃經義記 4.28

4.28

Among the first three pairs, the first pair speaks of duality by setting fetter and karma against each other, and in reference to these two it reveals non-duality; the second speaks of duality by setting karma and fruit against each other; the third speaks of duality by setting good and evil against each other. The characteristics of dharmas are immeasurable; we take these three for now, and the rest may be understood by analogy. In the first pair, "If one says that conditioned by ignorance are formations" cites what the Buddha said in the past: ignorance is affliction, and formations are karma. Below "When ordinary persons hear [this]", it clarifies that those foolish people determinately cling to them as two; here again it calls those of the two vehicles ordinary persons, because they have not yet realized and converged with the reality of non-duality. Grasping characteristics with a deluded mind is spoken of as discrimination; claiming that ignorance and formations are determinately distinct is called generating the notion of duality. Light and ignorance are listed as two names; light is still formations, but among formations light is superior, and by contrasting it with ignorance the two characteristics are made apparent, which is why it is singled out. From "The wise" onward, it relies on the wise to reveal that nature is non-dual: the essence of the single true consciousness transforms in accordance with conditions to become light and ignorance, and therefore the nature is non-dual. It is like the nature of water, which according to conditions is clear or turbid, yet the nature of water is non-dual. "Non-duality is reality" takes this up to conclude it. Formations and consciousness being contrasted is clear in the text and can be known.