首楞嚴義疏注經 4.70

4.70

'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.