起信論疏筆削記 6.19

6.19

From "Why..." onward, second, resolves the preceding inquiry. First, it takes up the external challenge: "Why is it that of the two gates, one is capable [of showing] and the other is identical?" Hence it is cited. From "Because the true..." onward explains it. "Does not arise": because tathatā has two meanings: first, the meaning of not changing; second, the meaning of according with conditions. Now in this gate, it is only in terms of not changing that its essence is revealed, not in terms of according with conditions; hence it is said "does not arise." "That which is revealed" refers to the greatness of essence; "that which can reveal" is this gate. That which can reveal is the expresser, and that which is revealed is the intent. Tathatā and essence are simply one single meaning; hence it is said to be "identical." From "Therefore..." onward shows that it displays only the greatness of essence. "Arising and moving" is the meaning of according with conditions. Because it accords with conditions, it forms the gate of arising and ceasing; defilement and purity are the marks of arising and ceasing. These defilement and purity are the expresser capable of showing, and the three greatnesses are the intent shown; the two meanings are distinct, hence it is said "is further divided." From "Subject and object..." onward distinguishes it from the preceding gate. To clarify by metaphor: the One Mind is like water, tathatā is like wetness, and arising and ceasing is like waves. The wet mark of water is identical with displaying the essence of the water; the wave marks of water can display the water's own essence (the wet essence), attributes (the marks of the eight virtues), and functions (reflecting images and moistening things).