起信論疏筆削記 6.37

6.37

[On] 'Therefore, the unmoved,' etc.: the second [part], concluding and pointing [to the text]. This means that when it moves in accordance with perfusion, its nature has never changed; therefore, within the aspect of arising and ceasing there is tathatā. Hence it says: 'The unmoved is also in the aspect of motion.' While in the aspect of tathatā there is not necessarily arising and ceasing, in the aspect of arising and ceasing there must be tathatā, because arising and ceasing rely on tathatā, whereas tathatā does not rely on arising and ceasing. This was briefly explained before and is treated in detail in the text below. [On] 'Therefore,' etc.: pointing to the text. 'Original enlightenment' refers to the beginning of the aspect of arising and ceasing, which says: 'This consciousness has two kinds of meaning, which can embrace all dharmas and produce all dharmas. What are the two? The first is the meaning of enlightenment; the second is the meaning of non-enlightenment,' and so forth. That very meaning of enlightenment is precisely the tathatā within the aspect of arising and ceasing, termed 'unmoved.' However, upon reaching this aspect, it is specifically spoken from the side of relative contrast, changing its name to 'enlightenment.' [On] 'The text above,' etc.: in the Section on Establishing the Meaning, it says: 'It is the marks of the causes and conditions of the arising and ceasing of this mind, because it can reveal the essence, attributes, and function of the Mahāyāna itself.' That very essence is also the tathatā within the aspect of arising and ceasing. These two passages above are precisely the meaning of the unmoved within motion.