起信論疏筆削記 1.40

1.40

From "For this reason..." onwards concludes and establishes non-duality. The two words "for this reason" (是以) are a concluding demonstrative phrase. The three pairs—movement and stillness, and so forth—are spoken of both generally and specifically. Generally speaking, they do not go beyond the two meanings of tathatā and arising and ceasing; that is, movement, the conventional, and samsara are arising and ceasing, while the rest are all tathatā. Specifically speaking, movement and stillness are formulated in terms of the simile; the ultimate and conventional are formulated in terms of the two truths; and samsara and nirvāṇa are formulated in terms of defilement and purity. These two sets of dharmas originally do not identity with each other, and their dharmic marks are distinct; now, unifying them through the one nature, movement and stillness are made free of distinction, the ultimate and conventional are made not different, and defilement and purity share the same essence, with no difference whatsoever. Truly, because the nature arises as marks, the object and wisdom are clearly distinct; because marks are harmonized by the nature, body and mind become vast and open. Thus the text below states: "Just as the water of the great ocean moves in waves due to the wind, the mark of the wind and the mark of the water do not abandon each other." The sūtra also states: "The two truths are never a pair; constantly divergent, they have never been separate." The Mahāsaṃnipāta-sūtra also states: "The equality of the two realms of samsara and nirvāṇa is precisely the Buddha-realm." Words here such as "mutually penetrating," "doubly blending," "level and equal," and "consistently unifying" directly express that the two dharmas are not two. "Penetrating" (徹) means unobstructed; "blending" (融) means harmonious; "level" (夷) means even; "equal" (齊) means alike; "unifying" (貫) means running through. This can be seen by consulting the text.