起信論疏筆削記 8.24

8.24

Under 'further, this', third, presenting the essence to subsume each other, in two: first, directly distinguishing. Under 'the true and the false', each presents its essence, which can be known from the text. Here, taking avidyā as neither arising nor ceasing is because it is not the arising and ceasing of coarse marks. That it is not unarising-and-unceasing is because there is the flowing arising-and-ceasing of subtle marks, just like the sphere of neither-perception-nor-non-perception. 'These four' and below directly distinguishes presenting the essence to subsume each other. If one temporarily presents the tathāgatagarbha, it necessarily subsumes all dharmas, because it is the name while within bondage. Further, if one presents the ālaya, it is due to avidyā stirring, the true and the false combining. If one presents the seven consciousnesses, it is also because avidyā and the garbha are both present in the ālaya. If one presents avidyā, avidyā has no essence, existing in reliance on enlightenment, and is also present in the ālaya. The text below says that depending on the ālaya there is avidyā, and also says that when avidyā ceases, the combined consciousness is broken; thus presenting one completely encompasses all. 'Dependent origination' and so forth: only when the many dharmas are harmonious and united do they form the mark of one great dependent origination.