大乘起信論廣釋卷第三．四．五 4.73

4.73

論。答曰雖實至是故無二　釋曰。次即差別無二答也。於中有二。初明差別而無二。後明無二而差別。此初也。文中三節。雖實有此等者。初明眾德雖多同一味。如此義云何者。徵問無二之義。以無分別下。釋成不二所由。雖實有此諸功德義。以無能取分別之心。又離所取分別相故。由無能所二分別故。是故前言無有二也。

[Treatise:] Answer: Although it actually [possesses these virtues, yet there is no difference; they are of a single taste, unified in one suchness. Why is this so? Because there is no conceptual discrimination, there is no conceptualiser;] therefore there is no duality. [Commentary:] Next is the answer that differentiation is non-dual. In this there are two parts: first, explaining that differentiation is non-dual; later, explaining that non-duality involves differentiation. This is the first. In the text there are three clauses. "Although it actually possesses these..." and so forth first explains that although the virtues are many, they share a single taste. "Why is this so?" questions the meaning of non-duality. From "Because there is no conceptual discrimination" downward explains the reason for non-duality: although it actually possesses the meanings of these various virtues, because there is no conceptually discriminating mind that grasps, and further it is free from the conceptually discriminated characteristics that are grasped—since it is free from the two conceptual discriminations of grasper and grasped—therefore it was said earlier that there is no duality.