起信論疏筆削記 17.10

17.10

以隨下，明所以。法性本來非有，故今不住生死；本來非無，故今不住涅槃。又以性不變故不住生死，隨緣故不住涅槃。乃至凡聖、斷常、一異等諸二邊法不可盡言，離此二邊方名隨性。今以即悲之智為自利行本，以即智之悲為利他行本。

From "Because of according with" below, it clarifies the reason. The dharmatā is originally not existent; therefore, one now does not abide in saṃsāra. It is originally not nonexistent; therefore, one now does not abide in nirvāṇa. Furthermore, because the nature is unchanging, one does not abide in saṃsāra; because it accords with conditions, one does not abide in nirvāṇa. Up to ordinary and sagely, annihilation and permanence, oneness and difference, all such dharmas of the two extremes cannot be spoken of exhaustively; only when free from these two extremes is it called according with the nature. Now, taking wisdom that is identical with compassion as the root of the practice of self-benefit, and taking compassion that is identical with wisdom as the root of the practice of benefiting others.