起信論疏筆削記 7.15

7.15

論　畢竟下，二、離異相以顯如。疏　雖遍等者，在染時與在淨時同，謂凡夫真性的同諸佛真性，如淨室空與穢室空等，此約同時橫說也。在緣者，謂在染淨緣中，過去如現在，現在如未來，猶昨日空與今日空等。染淨雖自改變，真如於此無遷異也。又染緣即以生相為始，業繫苦相為終；淨緣即以覺滅相為始，覺生相為終。真如於中竟無改變，此約異時竪說。不同有為者，是無作法故，體若虛空，欲何破壞？在染不破等者，隨流則妄染起，而真體無損；反流則妄染壞，而真體如舊。故《圓覺疏》云：處生死流，驪珠獨耀於滄海；踞涅槃岸，桂輪孤朗於碧天。

[Treatise:] "Ultimately..." [Commentary:] Second, freeing from marks of difference to reveal suchness. [Commentary:] "Although pervading..." means: when in defilement, it is the same as when in purity. That is, the true nature of ordinary beings is precisely the same as the true nature of all buddhas, just as the space in a clean room is equal to the space in a filthy room; this is stated horizontally relative to the same time. "In conditions" means: within defiled and pure conditions, the past is like the present, and the present is like the future, just as yesterday's space is equal to today's space. Although defilement and purity change of themselves, tathatā undergoes no shift or difference in their midst. Furthermore, defiled conditions take the mark of arising as their beginning and the mark of suffering bound to karma as their end; pure conditions take the mark of realizing cessation as their beginning and the mark of realizing arising as their end. Tathatā undergoes no change whatsoever in their midst; this is stated vertically relative to different times. "Unlike saṃskṛta dharmas": because it is an unconditioned dharma, its essence is like empty space—how could one wish to break or destroy it? "Dwelling in defilement, it is not broken...": following the flow, deluded defilements arise, yet the true essence suffers no damage; reversing the flow, deluded defilements are destroyed, yet the true essence remains as of old. Therefore the Commentary on the Yuanjue jing says: "Dwelling in the flow of saṃsāra, the black dragon's pearl shines alone in the deep blue sea; perched upon the shore of nirvāṇa, the cassia-moon glows solitary in the azure sky."