起信論疏筆削記 11.44

11.44

又由下，約始覺義說，由為治慳貪等染法，成布施等波羅蜜無漏淨行，及果上十力、四無畏等萬德之義也。前則待差染以成差，此則治差染以成差。亦可前相後用耳。又以隨差別眾生以成差也。前已問答，故此闕之。具此三義，故云隨染差別也。如是下，釋染淨法皆如幻義。以對待之法本不立故，如經云：若有一法勝過涅槃，我亦說為如夢幻等。《金剛》亦云：凡所有相皆是虛妄。然上所說同異之義，即是真如、生滅二門不相離義。約生滅門即同而異，約真如門即異而同。苟得一心二門之旨，即無惑於此。

Regarding "Furthermore, due to...", it is explained in terms of actualized enlightenment: because it remedies defiled dharmas such as stinginess and greed, it accomplishes anāsrava pure practices such as the pāramitā of giving, and the meaning of the myriad virtues at the fruition stage such as the ten powers and four fearlessnesses. The former forms differences in dependence on differentiated defilements; the latter forms differences by remedying differentiated defilements. It can also be said that the former is attributes and the latter is function. Furthermore, it forms differences by following differentiated sentient beings. This was already addressed in questions and answers, so it is omitted here. Possessing these three meanings, it is therefore said: "differing in accordance with defilements." Regarding "Thus...", it explains that both defiled and pure dharmas have the meaning of being like an illusion. Because dharmas based on relativity are fundamentally not established; as the sūtra says: "If there were a dharma superior to nirvāṇa, I would also say it is like a dream or an illusion." The Diamond Sūtra also says: "Whatever has marks is illusory and false." Now, the meaning of identity and difference explained above is precisely the meaning of the non-separation of the two gates of tathatā and arising-and-ceasing. With respect to the gate of arising and ceasing, identity is difference; with respect to the gate of tathatā, difference is identity. If one grasps the essential import of the One Mind and the two gates, one will have no confusion about this.