大乘起信論義疏 1.24

1.24

Question: The ten thousand phenomena do not exist [as separate substances] preserving their distinct self-natures; because within the virtue of bliss there is no arising and ceasing, it is called "permanence." Everything being like this, why do they not depend on each other?

Explanation: Because the ten thousand phenomena are of one essence and have no different essence, and because the essence of bliss is not different and has no separate essence of permanence, it is said that they do not depend [on each other].

Objection: If so, when the function of tangible solidity is taken as the function of a pillar, there being no other function of a pillar, should this pillar also not depend on anything else?

Explanation: It is not analogous. A pillar has no [independent] substance; the name "pillar" is merely designated upon the four subtle atoms, so its dependence on others is evident. Within true reality, within the single essence, myriad aspects are distinguished according to meaning; if you raise one and search for its essence, it is precisely that essence. The ten thousand [aspects] are also like this: in the one it is the complete essence, and in the ten thousand it is the complete essence. Why would it need to take another's function as its own or another's essence as its own within that? Within this true reality, within the single essence, the myriad meanings conditionally aggregate with one another and do not abandon or separate from one another. Therefore a sūtra says: "Just as father and mother are each distinct, they are called impermanent. Where there are 'this' and 'that', that is impermanence. The principle is a single essence and has no 'this' or 'that'; therefore it is serenely permanent." A sūtra also says: "The Dharma I preach is neither one nor different. It is serenely permanent; because it is not like a nominal composite unity, it is said to be not one; because it is not like real entities having distinct substances, it is said to be not different." Therefore, it is distinct.