The Meaning of Xiangru

Xiang Ru's meaning is that these marks are manifested by tathatā (suchness), possessing a portion of tathatā's attributes and essential nature; from the marks one should know that tathatā exists. The marks are illusorily manifested by tathatā, so upon seeing the marks, 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 identity nor difference, and the marks and tathatā are likewise in a relationship of neither identity nor difference. "Not identical" means that the marks of all dharmas are not entirely tathatā; "not different" means that the marks of all dharmas are connected and related to tathatā, being a part of tathatā.

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