起信論疏筆削記 1.34

1.34

雖復下，四、明二門不二也。上說真如、生滅其義迢然，雖行相不同，然理歸一揆，二而不二，故有此門。即下解釋文云：復次顯示從生滅門即入真如門，所謂推求五陰色之與心，六塵境界畢竟無念，乃至若能觀察，知心無念，即得隨順入真如門。今此敘之也。文二：初法，二：初正明不二。文中四句，前二句明生滅不礙真如，後二句明真如不礙生滅。既互不相礙，即不二之義也。今初雖復者，詞含縱奪，貫下二句。繁多，興起；鼓動，躍跳也。繁則染淨多途，興則新新生起，鼓則體非常住，躍則相不久停。以染淨因緣繁多興起，鼓動跳躍，念念生滅，未曾暫住。雖不暫住而其體不變，不變之性即是心源，心源即未甞有動。故下文云：覺心初起，心無初相。《圓覺》云：覺者如虛空，平等不動轉。又下文云：雖念因緣善惡果報，而亦即念性不可得，故云未始等。

From "Although..." onwards is the fourth part: explaining the non-duality of the two gates. Above, the meanings of tathatā and arising and ceasing were explained as distinct; although their modes of operation differ, their principle converges in a single track—they are two and yet not two. Hence this gate is presented. This corresponds to the explanatory text below, which states: "Furthermore, it reveals that from the gate of arising and ceasing one immediately enters the gate of tathatā, namely by investigating the forms and minds of the five aggregates, and finding that the six sense objects are ultimately free from thought, [...] up to: if one is able to contemplate and know that the mind is free from thought, one will then conform to and enter the gate of tathatā." Here, this is explained. The text has two parts: first, the Dharma; second: first, directly clarifying non-duality. Within the text there are four lines. The first two lines clarify that arising and ceasing do not obstruct tathatā, and the latter two lines clarify that tathatā does not obstruct arising and ceasing. Since they do not mutually obstruct each other, this is the meaning of non-duality. Now, in the first part, "although" (雖復) contains an allowance and an overturning, carrying through the next two lines. "Numerous" (繁) means many; "flourishing" (興) means rising up; "surging" (鼓) means agitating; and "leaping" (躍) means jumping. "Numerous" refers to the many pathways of defilement and purity; "flourishing" refers to their arising anew moment by moment; "surging" refers to the essence not being eternally permanent; "leaping" refers to the marks not remaining still for long. Because the causes and conditions of defilement and purity arise numerously, surging and leaping, arising and ceasing thought-moment after thought-moment, they have never paused even for an instant. Although they do not pause for an instant, their essence does not change; this unchanging nature is precisely the source of the mind, and the source of the mind has never had any motion. Thus the text below states: "When the mind of enlightenment first arises, the mind is without any first mark." The Yuanjue jing states: "Enlightenment is like empty space, equal, motionless, and unturning." Furthermore, the text below states: "Although one is mindful of causes and conditions, good and evil, and retributive fruits, yet the nature of being mindful is unattainable"; hence it says "has never," and so forth.