大乘起信論義記 2.44

2.44

Regarding "In the substance of this tathatā there is nothing that can be eliminated..." and so forth, there are two explanations. First, explaining in terms of contemplation: outsiders see that the preceding text eliminates both the name and mark of tathatā, and think that the fundamental substance of tathatā is also a phenomenon that can be eliminated, thereby generating an annihilationist view. Therefore it is now explained that one only eliminates false names and marks, not the real phenomenon of tathatā, because it is the contemplative object of wonderful wisdom. Why is it not eliminated? The subsequent line explains: because all phenomena are entirely true, there is no phenomenon that can be eliminated. Once outsiders hear that the true principle is not eliminated, they think there is a phenomenon that can be established, grasping it in mental attachment; hence it is said, "nor is there anything that can be established," because it is free from deluded sentiment. Why can nothing be established? The subsequent line explains and clarifies, as can be known. Second, explaining in terms of phenomena: "nothing that can be eliminated" means that one does not eliminate the phenomena of arising and ceasing by means of the true substance. Why is nothing eliminated? In explanation: because all phenomena are entirely true. Since all defiled and pure phenomena within the gate of arising and ceasing are devoid of intrinsic nature and not different from tathatā, they do not wait to be eliminated. "Nor is there anything that can be established": since the various phenomena of arising and ceasing have never not been true, this tathatā does not wait to be established. Why does it not wait to be established? The subsequent line explains: "because all phenomena are identically such." Because all phenomena of arising and ceasing are originally identical with suchness, this tathatā has never not been manifest; what further could be established? Furthermore, drawing upon the earlier statement that the two gates each completely subsume all phenomena, here four propositions should be formed: 1. In terms of the ultimate, there is nothing to eliminate, because the conventional is identical to the ultimate. 2. In terms of the ultimate, it does not wait to be established, because the ultimate that is identical to the conventional is fundamentally manifest. 3. In terms of the conventional, there is no contradiction, because the ultimate is identical to the conventional. 4. In terms of the conventional, it does not wait to be established, because the conventional that is identical to the ultimate is differentiated. For this reason, without destroying the gate of arising and ceasing, the gate of tathatā is taught; without destroying the gate of tathatā, the gate of arising and ceasing is taught. Truly, because the two gates are only the One Mind, the ultimate and the conventional are mutually harmonized without obstruction. Among these four propositions, the first two pertain to the gate of tathatā, and the latter two pertain to the gate of arising and ceasing; because this context concerns the gate of tathatā, there are only two propositions here.