首楞嚴義疏注經 4.61

4.61

In the Awakening of Faith, this is called the mark of manifestation (viṣaya-lakṣaṇa); thus the treatise states: "Because it relies on the capacity to see, objective realms falsely manifest; apart from seeing, there are no objective realms." This is the manifestation of the three objects of the ālayavijñāna. Now, in saying "identity and difference mutually clarify," because the preceding two marks of identity and difference mutually contrast and become manifest, they subsequently cause the mental mark to become coarser and capable of forming external objects. In contrast to the preceding two, this name is established: being not the former mark of stillness, it is called 'neither identity'; being not the former mark of movement, it is called 'nor difference'. This is a 'neither identity nor difference' that opposes identity and difference, not an absolute 'neither identity nor difference'; therefore, it says, "Identity and difference mutually clarify." These three marks belong to the domain of the fundamental consciousness; they flow along, arising and ceasing, thought after thought without rest, and cannot be perceived by ordinary beings or followers of the two vehicles. Arising from that single thought of avidyā, in the Awakening of Faith they are called 'unassociated defilements' (asaṃprayukta-kleśa), thoroughly plumbed only by Buddhas. Thus the text [of the treatise] says: "The consciousness arising based on the permeation of avidyā is neither known by ordinary beings nor perceived by the wisdom of the two vehicles. Relying on a bodhisattva observing from the initial setting forth of the mind in right faith, if one realizes the dharmakāya one attains partial knowledge; up to the ultimate ground of a bodhisattva, one cannot know it exhaustively; only a Buddha thoroughly penetrates it."