[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [起信論疏筆削記](https://indike.org/pramana/in.bauddha.taisho.1848) › 8.14 # 起信論疏筆削記 8.14 起信論疏筆削記 8.14 - **Language:** Classical Chinese ### [8.14](https://indike.org/pramana/in.bauddha.taisho.1848.8.14) 非異門下，三、據義廣釋，三：初、離釋，二：初、釋非異三。然三段中皆以真如為本，生滅為末。初則以不生滅望生滅說，次則以生滅望不生滅說，後即兩門同時同處說。其不異者，義在能、成、即、唯、同、俱六字之中，隨文詳會。問：論云非一非異，疏合順論以明，何故先釋非異、後解非一耶？答：論順依真起妄義便故，先舉非一，後言非異。文云：依如來藏有生滅心，不生不滅與生滅合，此非一義也。然此生滅既依心體不相離性，故後方可言非異也。疏文約法廣釋，令人生解。要先知體無二，由無二故，方不成一。此則順法備明，令悟本無真妄之異。悟此法已，任辨義異，則不迷本也。故下疏云：此中非直不乖不異以明不一，亦乃由不異故成於不一也。今初，以本從末釋。經云即《楞伽經》善不善因者，殺等十惡為不善，不殺等十為善。一切趣生者，六趣四生，其中兼有善與不善。生滅者，捨陰取陰之義。斯則如來藏是真如，善不善等為生滅。既言如來藏為因能造，即不異也。又經涅槃也，文云：譬如雪山有一味藥，名曰樂味，其味極甜，在深叢下，人無見者。有人聞香，知其地中當有是藥。過去往世有轉輪王，於雪山中為此藥故，在在處處造作木筩，以接是藥。是藥熟時，從地流出，集木筩中，其味正真。其王歿後，是藥或醋或鹹、甜苦辛酸，六味成別。如是一味，隨其流處有種種味。喻如佛性，以煩惱故出種種味，所謂六道等。此則佛性是真如，六道為生滅。既言佛性隨成，即是無異之義。 > Under 'the approach of non-difference', third, extensively explaining on the basis of the meaning, which has three \[parts\]: first, separate explanations, which has two: first, explaining non-difference, in three \[subsections\]. However, in these three sections, tathatā is taken as the root and arising-and-ceasing as the branch in all of them. The first is spoken looking from the unarising-and-unceasing toward arising-and-ceasing; the next is spoken looking from arising-and-ceasing toward the unarising-and-unceasing; the last is spoken of both gates at the same time and in the same place. That which is non-different has its meaning within the six characters 'able' (neng), 'form' (cheng), 'identical' (ji), 'only' (wei), 'same' (tong), and 'together' (ju); comprehend them thoroughly according to the text. Question: The treatise says 'neither one nor different'; the commentary ought to conform to the treatise to explain it. Why does it first explain non-difference and afterwards explain non-oneness? Answer: Because the treatise follows the convenience of the meaning of 'depending on the true, the false arises', it first presents non-oneness and afterwards speaks of non-difference. The text says: 'Depending on the tathāgatagarbha there is the mind of arising and ceasing; the unarising-and-unceasing combines with arising-and-ceasing.' This is the meaning of non-oneness. Yet since this arising-and-ceasing depends on the nature of non-separation from the mind-essence, only after this can one speak of non-difference. The commentary's text broadly explains according to the doctrine so as to cause people to give rise to understanding. One must first know that the essence is non-dual; because it is non-dual, only then does it not form oneness. This then fully clarifies \[it\] in accordance with the doctrine, causing one to awaken to the fact that originally there is no difference between the true and the false. Having awakened to this doctrine, allowing the differentiation of conceptual distinction, one will then not be deluded about the root. Therefore the commentary below says: 'Herein, it is not merely that one clarifies non-oneness without violating non-difference; it is also that due to non-difference, non-oneness is established.' Now first, explaining by bringing the root along with the branches. The sūtra says: That is, the \*Laṅkāvatāra-sūtra\*. 'The cause of wholesome and unwholesome': the ten unwholesome deeds such as killing are unwholesome; the ten such as non-killing are wholesome. 'All destinies and births': the six destinies and four forms of birth, among which are contained both wholesome and unwholesome. 'Arising and ceasing' has the meaning of discarding an aggregate and taking up an aggregate. Thus the tathāgatagarbha is tathatā, and the wholesome, unwholesome, and so forth are arising-and-ceasing. Since it says that the tathāgatagarbha is the cause and is able to create \[them\], that is non-difference. Further, the sūtra is the \*Nirvāṇa-sūtra\*; the text says: 'For example, in the Snow Mountains there is a medicine of a single taste named "Pleasant Taste". Its taste is extremely sweet; being beneath deep thickets, no person can see it. Someone smelled its fragrance and knew that in that ground there must be this medicine. In past ages there was a wheel-turning king who, for the sake of this medicine in the Snow Mountains, constructed wooden pipes everywhere to receive this medicine. When this medicine matured, it flowed out from the ground and gathered in the wooden pipes, its taste being true and correct. After that king passed away, this medicine became vinegar, or salty, sweet, bitter, pungent, or sour—the six tastes forming distinctions. Thus this single taste had various tastes according to the places where it flowed.' This is an analogy for Buddha-nature: because of afflictions it produces various tastes, namely the six paths and so forth. Thus Buddha-nature is tathatā, and the six paths are arising-and-ceasing. Since it says that Buddha-nature forms them according to \[conditions\], that is the meaning of non-difference. > — English (machine translation) (machine translation) - [Previous: 8.13](https://indike.org/pramana/in.bauddha.taisho.1848.8.13) - [Next: 8.15](https://indike.org/pramana/in.bauddha.taisho.1848.8.15) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.1848.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1848~en-mt.8.14) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1848.8.14](https://indike.org/pramana/in.bauddha.taisho.1848.8.14) · Pramāṇa