大乘起信論廣釋卷第三．四．五 4.140

4.140

[Treatise:] Furthermore, to be ultimately [free from deluded attachments, one should know that defiled and pure dharmas are all mutually relative and have no] self-characteristics that can be spoken of—
[Commentary:] "Explication": Next, the second part shows ultimate freedom. In this there are two parts: first, clarifying the meaning in terms of dharmas; second, harmonizing and explaining hidden doubts. The former also has two parts: first, a general severance in terms of dharmas; second, adducing broad categories to examine them. This is the first. Previously it clarified the path of subduing: subduing and eliminating evil attachments is termed an antidote. Now it clarifies the path of severing: being forever free from deluded attachments is called ultimate freedom. Broadly bringing up the conditions of attachment, it shows they lack self-nature. Because what is grasped is non-existent, that which grasps does not arise; with the mind having nothing to rely on, it naturally attains liberation. Hence it says, "Furthermore, to be ultimately free...", and so forth. That defiled dharmas and pure dharmas are all mutually relative is like long and short being established provisionally in mutual relation; hence they have no self-characteristics that can be spoken of. Therefore the *Mūlamadhyamakakārikā*, relying on this, says in verse: "If a dharma is established dependent on a cause, that dharma in turn becomes dependent. Now there is no cause or dependence, nor is there any dharma that is established."