首楞嚴義疏注經 4.70

4.70

起即是動，動即異相，異名差別為世界體。世為遷流，界為方位，前後改轉隔別不同，故名世界，皆由內有異相為本，故云起為世界。靜即同相，同名不異，形前差別動亂，故名為靜即虛空之體也。虛空無差別動轉，由內有同相，對動之靜為此因故，故云靜成虛空。虛空下二句結由二相也。彼無下指現相，亦名現識，此就梨耶三相具足成就位，說名真有為法，以能成就八識、六塵及根、身、種子等。前之二相雖亦有為，三相未具，能事未辦，故成就位方說有為。又此一相名無同異，濫前所說真如覺體亦無同異，故此特指是有為法，即知非是真無同異。無同異言真妄俱有，由此揀故無相濫失。然此三相，說雖次第，起即同時，所感外器虛空及有情根一念頓現，亦非前後，不可以說之次第而責現之後先耳。

'Arising' is movement, and movement is the mark of difference; difference, meaning distinction, is the substance of the world. 'World' (shijie) means flux in time (shi) and directions of space (jie); shifting forward and backward, partitioned and distinct, it is therefore called 'the world'. It all has the internal mark of difference as its root; hence it is said, "arising becomes the world." 'Stillness' is the mark of identity; identity means non-difference; contrasting with the preceding distinction and turbulent movement, it is therefore called 'stillness', which is the substance of empty space. Empty space is without distinction or movement; having internally the mark of identity, with the stillness opposing movement acting as its cause, it is therefore said, "stillness becomes empty space." The two lines starting with "empty space" conclude by attributing them to the two marks. From "that which is neither" onward points to the mark of manifestation, also called the manifesting consciousness. This refers to the stage where the three marks of the ālayavijñāna are fully endowed and accomplished; it is named the 'truly conditioned dharma' because it can accomplish the eight consciousnesses, the six dusts, as well as the faculties, bodies, seeds, and so forth. Although the preceding two marks are also conditioned, since the three marks were not yet fully present, their function was not yet completed; therefore, only at the stage of accomplishment are they spoken of as conditioned. Furthermore, this single mark is named 'neither identity nor difference', which might be confused with what was previously described as the awakened substance of tathatā also being neither identity nor difference; therefore, it is specifically designated as a conditioned dharma, so that one may know it is not the true 'neither identity nor difference'. The phrase 'neither identity nor difference' pertains to both the true and the false; by this distinction, the error of confusion is avoided. Although these three marks are spoken of in sequence, they arise simultaneously; the external vessel, empty space, and the faculties of sentient beings induced by them manifest suddenly in a single instant of thought, neither before nor after; one must not hold the sequence of explanation against the simultaneity of their manifestation.