起信論疏筆削記 16.17

16.17

三、治。論　依真如義說者，此約真性顯功德也。真體本一，義說有差。既於一體之上說功德義，即差別而無差別也。疏　二之不二者，上論云：雖實有此諸功德義，而無差別之相，等同一味，唯一真如，以無分別，離分別相等。論　因生滅等者，此對妄法顯功德也。既對妄顯，此亦差即無差也。疏　不二之二者，如前文云：若心起見，則有不見之相。心性離見，即是遍照法界義等。如上等者，即能治之文。

Third, the remedy. Śāstra: "Spoken in accordance with the meaning of tathatā": This reveals the merits with reference to the true nature. The true essence is fundamentally one, but in terms of meaning it is spoken of as having distinctions. Since the meaning of merits is spoken of upon the one essence, this is distinction without distinction. Commentary: "The non-duality of duality": The śāstra above says, "Although there truly are these meanings of merits, they have no differentiated marks; they are identically of one taste, solely the one tathatā, because they are without conceptual differentiation and free from the marks of conceptual differentiation," and so forth. Śāstra: "Conditioned by arising and ceasing..." and so on: This reveals the merits in contrast to false dharmas. Since they are revealed in contrast to falsehood, this too is distinction being non-distinction. Commentary: "The duality of non-duality": As the preceding text says, "If the mind gives rise to views, there is the mark of not seeing. When the mind-nature is free from views, that is the meaning of universally illuminating the dharmadhātu," and so forth. "As above..." and so on is the text of the antidotal agent.