金光明最勝王經疏 3.61

3.61

The commentary says: This specifically reveals the non-existence of the two. 'Neither existent nor non-existent' transcends the four propositions of existence and non-existence: first, existent; second, non-existent; third, both existent and non-existent; fourth, neither existent nor non-existent. It merely cites the fourth to reveal freedom from the preceding three. 'Neither identical nor different' also transcends these four [propositions] of identity and difference: first, identical; second, different; third, both identical and different; fourth, neither identical nor different; here too it merely cites the fourth to reveal freedom from the preceding three. 'Neither numbered nor unnumbered': transcending the reckonings of discriminative sentiment is called 'neither numbered'; being the objective sphere of non-discrimination, it is called 'nor unnumbered.' Furthermore, because it transcends calculation and quantity it is 'neither numbered'; because it is subsumed under phenomena it is 'nor unnumbered.' Saying 'neither bright nor dark' corresponds to 'neither defiled nor pure' in various sūtras. When it first becomes free from defilement, it is not that it only now becomes pure, which is called 'neither bright'; even when amidst defilements, it is not defiled, which is called 'nor dark.' Due to this supreme wondrousness, the path of mind and speech is cut off. According to the Mahāyānasaṃgraha, there is the absence of three kinds of duality: First, the absence of the two marks of existence and non-existence. It is without the mark of existence because all things conceptually imagined are entirely non-existent; nor is it without marks, because as revealed by emptiness, its intrinsic nature exists. As for being without the two marks of the conditioned and the unconditioned: because it is not produced by karma and afflictions, it is not of a conditioned mark; because it has mastery over the ability to manifest what resembles conditioned phenomena, it is not of an unconditioned mark. As for being without the two marks of diversity and unity: because the Buddha's body and essence are one, it is not of a diverse mark; because it is realized individually by immeasurable supports, it is not of a unified mark. Because both are non-existent, it is called the absence of the two marks.