起信論疏筆削記 6.24

6.24

疏　隨流等者，約染淨二義顯不增減，在文可見。以性非染淨故，染淨皆空故。良以下，結成上義。染淨約法、始終約時，謂隨流為始、反流為終。下疏所說以眾生為前、以佛為後，前後即始終也。或即此段別約橫竪以顯平等之義。染淨不虧者，橫說也，以見在生佛位中無虧缺故；始終不易者，竪說也，以過去未來無改易故。前約多人同時說，此約一人異時說，雖一多同異橫竪別論，皆顯真如平等之義。

In the Commentary, "Following the flow..." and so forth: this reveals non-increase and non-decrease in terms of the two meanings of defilement and purity, as can be seen in the text. This is because the nature is neither defiled nor pure, and because both defilement and purity are empty. "Truly because..." down concludes and establishes the above meaning. Defilement and purity are in terms of dharmas; beginning and end are in terms of time. That is, following the flow is the beginning, and reversing the flow is the end. What the Commentary below states takes sentient beings as the former and Buddhas as the latter; the former and the latter are beginning and end. Alternatively, this passage specifically speaks in terms of the horizontal and vertical to reveal the meaning of equality. "Neither deficient in defilement nor in purity" is spoken horizontally, because there is no deficiency in the present stages of sentient beings and Buddhas; "not changing from beginning to end" is spoken vertically, because there is no alteration across the past and the future. The former is spoken regarding many persons at the same time; this is spoken regarding one person at different times. Although one and many, identical and different, horizontal and vertical are discussed separately, all reveal the meaning of the equality of tathatā.