起信論疏筆削記 1.36

1.36

From "Therefore causing..." onwards is the second part: explaining and establishing non-obstruction. The first two lines explain that tathatā does not obstruct arising and ceasing; the latter two lines explain that arising and ceasing do not obstruct tathatā. The words "therefore causing" (故使) are terms that connect what precedes to what follows, also carrying through the subsequent two lines. "Therefore" (故) carries the sense of "the reason why"; "causing" (使) means to bring about (令). Because tathatā does not obstruct arising and ceasing, as stated before, it causes the unchanging true essence to spontaneously follow conditions, giving rise to defilement and purity. The two words "defilement and purity" encompass all dharmas; they have always been distinct and not just now, hence it says "are constantly distinct." Yet this defilement and purity arise wholly from the nature. Thus the text below states: "Just as various earthenware vessels all share the nature and mark of fine dust, so too do anāsrava and avidyā both share the nature and mark of tathatā."