起信論疏筆削記 1.35

1.35

靜謐下二句，明真如不礙生滅。謐，亦靜也，靜中之靜故名為謐。靜則相非生滅，謐則體絕有無。虛乃無礙圓通，凝則寂而常照。又無惑之喧煩曰靜，無業之遷流曰謐。離色之質礙曰虛，非心之生滅曰凝。雖真體若是，而用常隨緣。隨緣之用為業為果，善惡樂苦形影不差，故云未甞乖等。甞，曾也。乖，違也。業因果報皆通善惡、漏與無漏，即不動真際而建立諸法，故《淨名》云：無我無造無受者，所作之業亦不忘。下文云：雖念諸法自性不生，而復即念善惡苦樂等報不失不壞。

The two lines from "Tranquil and serene..." onwards clarify that tathatā does not obstruct arising and ceasing. "Serene" (謐) also means tranquil; tranquility within tranquility is called serene. "Tranquil" means its marks are not arising and ceasing; "serene" means its essence transcends existence and non-existence. "Empty" (虛) means unobstructed and consummate penetration; "congealed" (凝) means quiescent yet constantly illuminating. Furthermore, being free from the turmoil of afflictions is called "tranquil"; being free from the shifting flow of karma is called "serene." Being free from the material obstruction of form is called "empty"; not being the arising and ceasing of the mind is called "congealed." Although the true essence is like this, its function constantly follows conditions. The function of following conditions becomes karma and fruit, where good and evil, pleasure and suffering, match like form and shadow without divergence; hence it says "has never deviated," and so forth. "Has... ever" (甞) means previously (曾). "Deviated" (乖) means conflicted with (違). Karmic causes and retributive fruits encompass both good and evil, with outflows and without outflows; that is, without moving the true limit, all dharmas are established. Thus the Vimalakīrtinirdeśa states: "There is no self, no maker, and no receiver, yet the karma performed is not forgotten." The text below states: "Although one is mindful that the intrinsic nature of all dharmas is unarisen, one is also mindful that retributions such as good and evil, suffering and pleasure, are neither lost nor destroyed."