起信論疏筆削記 1.34

1.34

From "Although..." onwards is the fourth part: explaining the non-duality of the two gates. Above, the meanings of tathatā and arising and ceasing were explained as distinct; although their modes of operation differ, their principle converges in a single track—they are two and yet not two. Hence this gate is presented. This corresponds to the explanatory text below, which states: "Furthermore, it reveals that from the gate of arising and ceasing one immediately enters the gate of tathatā, namely by investigating the forms and minds of the five aggregates, and finding that the six sense objects are ultimately free from thought, [...] up to: if one is able to contemplate and know that the mind is free from thought, one will then conform to and enter the gate of tathatā." Here, this is explained. The text has two parts: first, the Dharma; second: first, directly clarifying non-duality. Within the text there are four lines. The first two lines clarify that arising and ceasing do not obstruct tathatā, and the latter two lines clarify that tathatā does not obstruct arising and ceasing. Since they do not mutually obstruct each other, this is the meaning of non-duality. Now, in the first part, "although" (雖復) contains an allowance and an overturning, carrying through the next two lines. "Numerous" (繁) means many; "flourishing" (興) means rising up; "surging" (鼓) means agitating; and "leaping" (躍) means jumping. "Numerous" refers to the many pathways of defilement and purity; "flourishing" refers to their arising anew moment by moment; "surging" refers to the essence not being eternally permanent; "leaping" refers to the marks not remaining still for long. Because the causes and conditions of defilement and purity arise numerously, surging and leaping, arising and ceasing thought-moment after thought-moment, they have never paused even for an instant. Although they do not pause for an instant, their essence does not change; this unchanging nature is precisely the source of the mind, and the source of the mind has never had any motion. Thus the text below states: "When the mind of enlightenment first arises, the mind is without any first mark." The Yuanjue jing states: "Enlightenment is like empty space, equal, motionless, and unturning." Furthermore, the text below states: "Although one is mindful of causes and conditions, good and evil, and retributive fruits, yet the nature of being mindful is unattainable"; hence it says "has never," and so forth.