大乘起信論義記別記 1.53

1.53

第三十一、二諦無礙，說有二門：一約喻、二就法。一約喻者，且如幼兔依巾有二門：一兔、二巾。兔亦二義：一相差別義、二體空義。巾亦二義：一住自位義、二舉體兔義。此巾與兔，非一非異。且非異有四句：一、巾上成兔義，及兔上相差別義，合為一際，故不異；此是以本隨末，就末明不異。二、以巾上住自位義，及兔上體空義，合為一際，故為不異；此是以末歸本，就本明不異。三、以攝末所歸之本，與攝本所從之末，此二雙融，無礙俱存，故為不異；此是本末雙存，無礙不異。四、以所攝歸本之末，亦與所攝隨末之本，此二俱泯，故為不異；此是本末雙泯，平等不異。第二、非一義者，亦有四句：一、以巾上住自位義，與兔上相差別義，此二相背，故為非一。此是相背非一。二、巾上成兔義，兔上體空義，此二相害，故為非一。三、以彼相背與相害，此二位異，故為非一。謂相背各相捨，相去懸遠；相害則與敵對。親相食害，是故近遠非一也。四、以極相害泯而不泯，由極相背存而不存，此不泯不存義為非一；此是成壞非一。又此四非一，與上四非異；而亦非一，以義不雜故。又上四不異，與此四不一；而亦不異，理遍通故。是故若以不異門取，諸門極相和會；若以非一門取，諸義極相違諍；極相違而極和合者，是無障無礙法也。第二、就法說者，巾喻真如如來藏，兔喻眾生生死等，非一異亦有十門，准喻可知。又兔即生即死而無礙，巾即隱即顯而無礙，此生死隱顯，逆順交絡，諸門鎔融，並准前思之可解。

Thirty-first: The unobstructedness of the two truths is explained in two gates: first, in terms of a metaphor; second, with respect to the dharmas. First, in terms of a metaphor: for instance, an illusion-rabbit based upon a piece of cloth has two aspects: first, the rabbit; second, the cloth. The rabbit also has two meanings: first, the differentiated characteristics; second, the emptiness of its essence. The cloth also has two meanings: first, abiding in its own state; second, being the rabbit in its entire essence. This cloth and rabbit are neither one nor different. As for their being not different, there are four propositions: 1. The meaning of becoming the rabbit on the cloth and the meaning of differentiated characteristics on the rabbit merge into a single limit, and therefore they are not different; this is taking the root to conform to the branch, clarifying non-difference from the perspective of the branch. 2. The meaning of abiding in its own state on the cloth and the meaning of the emptiness of essence on the rabbit merge into a single limit, and therefore they are not different; this is returning the branch to the root, clarifying non-difference from the perspective of the root. 3. The root to which the branch is subsumed and returns, and the branch which conforms to the subsuming root—these two are doubly fused, coexisting unobstructed, and therefore they are not different; this is the dual preservation of root and branch, unobstructed non-difference. 4. The branch that is subsumed and returned to the root, and the root that is subsumed and conforms to the branch—these two are both obliterated, and therefore they are not different; this is the dual obliteration of root and branch, equal non-difference. Second, as for their being not one, there are also four propositions: 1. The meaning of abiding in its own state on the cloth and the meaning of differentiated characteristics on the rabbit—these two are diametrically opposed, and therefore they are not one. This is non-oneness due to opposition. 2. The meaning of becoming the rabbit on the cloth and the meaning of the emptiness of essence on the rabbit—these two mutually negate, and therefore they are not one. 3. Because that opposition and that mutual negation differ in status, they are not one. That is, in opposing, each abandons the other and they are far removed; in mutually negating, they directly confront each other and intimately destroy one another; therefore, being near and far, they are not one. 4. Because through ultimate mutual negation they are obliterated yet not obliterated, and through ultimate opposition they are preserved yet not preserved, this meaning of being neither obliterated nor preserved is non-one; this is non-oneness due to formation and destruction. Furthermore, these four aspects of non-oneness and the above four aspects of non-difference are also not one, because their meanings are not conflated. Moreover, the above four aspects of non-difference and these four aspects of non-oneness are also not different, because the principle universally pervades. Therefore, if taken through the gate of non-difference, all gates are in supreme harmony; if taken through the gate of non-oneness, all meanings are in supreme conflict; to be in supreme conflict and yet in supreme harmony is the unimpeded and unobstructed dharma. Second, explaining with respect to the dharmas: the cloth illustrates tathatā and the tathāgatagarbha; the rabbit illustrates sentient beings, saṃsāra, and so forth. Their being neither one nor different also has ten gates, which can be known by following the metaphor. Furthermore, the rabbit is immediately arising and immediately ceasing without obstruction, and the cloth is immediately hidden and immediately manifest without obstruction; this saṃsāra and cessation, hiding and manifesting, crisscrossing directly and inversely, with all gates harmoniously fused, may all be understood by pondering according to the above.