起信論疏筆削記 7.13

7.13

[Treatise:] "Therefore..." [Commentary:] Third, [in three parts]: first, indicating that which is capable of being free. [Commentary:] The two lines "That which is grasped is [empty]..." explain the two words "therefore." "Therefore" points to the preceding two sections as the reason. That which is grasped being empty points to the earlier absence of all marks of objects. The true mind being unmoved points to the earlier non-arising and non-ceasing of the nature of the mind. Because of this, it is attained that all dharmas are just tathatā. However, these two lines also mutually establish each other: it is because that which is grasped is fundamentally empty that the true mind is unmoved; and it is because the true mind is unmoved that that which is grasped is fundamentally empty. It is like the myriad images being fundamentally empty while the bright mirror is unmoved. "Due to this..." directly concludes with reality; the two words "due to this" point to the preceding reason. "All..." directly reveals tathatā, which explains the subsequent text in the treatise starting with "all dharmas." Here, in revealing the true, all dharmas are brought up because their nature is not separate from marks, because all marks are constituted by the nature, and because people all grasp at marks and are confused about the nature. Now, revealing the nature relative to marks causes one to know that marks are precisely markless, being solely the one tathatā; encountering objects and confronting conditions, one spontaneously accords with the Way; in movement or stillness, action or deed, there is nothing that is not a marvelous gate. However, the words "from the origin" in this treatise and the words "ultimately" below mutually complement and cast reflections on each other. The two words "from the origin" are stated looking back to the past to reveal the meaning of the true, meaning that it is not that it previously was not free from marks such as words and only now becomes free, but that from the origin it has spontaneously been free from marks, casting a reflection that encompasses the future as ultimately being like this. The two words "ultimately" below are stated looking forward to the future to clarify the meaning of "suchness" (tathā), meaning that it is not only today that it is equal, unchanging, and unbroken, but that to the end of the future limit it is ultimately equal, unchanging, and unbroken, also casting a reflection that encompasses the past as having spontaneously been like this from the origin. Furthermore, these two meanings each apply to and unfold through the three lines below, and the phrase "all dharmas" also applies to and unfolds through the "ultimately" below. By reflecting on this, it can be understood.