The Meaning of Marks and Suchness

Xiang Ru's meaning is that these appearances are manifested by tathatā (suchness) and possess a portion of tathatā's attributes and essential nature; from the appearances themselves, one should know that tathatā exists. The appearances are illusorily conjured forth by tathatā, so upon seeing appearances, one should see tathatā. For example, a child is born of his mother; upon seeing the child, one should think of his mother. The child and the mother are in a relationship of neither one nor different, and the appearances and tathatā are likewise in a relationship of neither one nor different. "Not one" means that the appearances of all dharmas are not entirely tathatā; "not different" means that the appearances of all dharmas are connected and related to tathatā, being a part of tathatā.

If they were one, then when the appearances of dharmas ceased, tathatā would also cease. Since tathatā can produce all appearances of dharmas, then the appearances of dharmas could also substitute for tathatā in producing all dharmas—but reality is not like this. If the appearances of dharmas were different from tathatā, then the appearances of dharmas would not come from tathatā, and without tathatā's sustaining grasp, the appearances of dharmas would cease and could not exist. Tathatā is formless and without appearance, while all dharmas possess appearance; the two have their differences and are greatly distinct—the essential nature of tathatā cannot be substituted by illusory appearances of dharmas. All appearances of dharmas and tathatā are in a relationship of neither one nor different; both the aspect of oneness and the aspect of difference exist, so one cannot emphasize one aspect while ignoring and negating the other. All appearances of dharmas and tathatā have an aspect of oneness as well as an aspect of difference; they are both one and different. Only by stating both together is it correct.