起信論疏筆削記 6.36

6.36

[On the Commentary's] 'Second, in accordance with,' etc.: the aspect of arising and ceasing has three parts: now first, the correct explanation. 'In accordance with conditions,' etc., states and establishes [the point]. 'Meaning in accordance with,' etc., explains. It means that when avidyā perfuses tathatā, it gives rise to deluded mind and deluded objects, forming all defiled dharmas. When tathatā perfuses avidyā, it extinguishes deluded mind and deluded objects, forming all pure dharmas. This is broadly explained below. [On] 'Although defilement and purity are formed,' etc.: resolving an objection. Someone might say: 'Since it moves in accordance with perfusion, why say again that sentient beings are tathatā?' Therefore, this resolves it: precisely at the time of motion and in the place of motion, it is originally unmoved; to clarify that it is not that the marks do not move, it says 'nature.' To reveal that it is not merely temporarily unmoved, it says 'constantly.' Someone might say: 'Since the nature does not move, how can it form defilement and purity?' Hence it says: 'Precisely because it does not move, it can form defilement and purity.' This in turn establishes the above meaning: if the nature moved of itself, being identical with the marks of arising and ceasing, it would perish at that very moment and could not stand on its own. If it cannot even stand on its own, how could it form defilement and purity? It is truly because it does not move that it can form them.