大乘起信論義疏 1.38

1.38

自下第二別釋章門，此中有三：一者釋心真如章門；二者「心生滅」者以下，釋心生滅章門；三者「復次真如自體相」者以下，就真如體用以辨當現。所以爾者，心真如門，猶前立義是心真如相也。心生滅門者，猶前是心生滅因緣相也。是心體義眾生現有，用義在當，是故第三辨當現也。初中有二：一者明真如體一；二者「後次真如」者以下，就真如中，義分空有以明真如。初中有二：一者真如絕言；二者「問曰」以下，明其趣入方法。初中有七：一者明真如體；二者「一切諸法唯依妄」下明妄法體；三者「是故一切法」下，以明真如法體有相無；四者「以一切言說假名」以下，以明妄法相有體無；五者「言真如者」以下，因言遣言；六者「此真如體」以下，釋真如名；七者「當知一切法」以下，總結絕名。此中大概正明真如，兼明妄法者是對來耳，非是正宗。

From here below, the second [part] specifically explains the headings. In this there are three: first, explaining the heading of the mind as tathatā; second, from "The mind as arising and ceasing" below, explaining the heading of the mind as arising and ceasing; third, from "Furthermore, the intrinsic essence and characteristics of tathatā" below, distinguishing the future and the present in terms of the essence and function of tathatā. Why is this so? The gate of the mind as tathatā corresponds to the previous statement establishing the proposition: "This is the characteristic of the mind as tathatā." The gate of the mind as arising and ceasing corresponds to the previous "This is the characteristic of the causes and conditions of the mind as arising and ceasing." The meaning of this mind's essence is presently possessed by sentient beings, while the meaning of its function lies in the future; therefore, the third [part] distinguishes the future and the present. In the first [part] there are two: first, explaining that the essence of tathatā is one; second, from "Next, tathatā" below, within tathatā, differentiating the meanings of emptiness and existence to explain tathatā. In the first [subdivision] there are two: first, that tathatā transcends words; second, from "It is asked" below, clarifying the method of gaining entry to it. In the first [of these] there are seven: first, clarifying the essence of tathatā; second, from "All dharmas depend solely on delusion" below, clarifying the essence of delusive dharmas; third, from "Therefore all dharmas" below, clarifying that the dharma-essence of tathatā exists while its characteristics are non-existent; fourth, from "Because all spoken explanations are provisional designations" below, clarifying that delusive dharmas have characteristics but lack essence; fifth, from "Speaking of 'tathatā'" below, using words to dispel words; sixth, from "This essence of tathatā" below, explaining the name "tathatā"; seventh, from "It should be known that all dharmas" below, concluding generally with the transcendence of names. In this, it primarily clarifies tathatā; additionally clarifying delusive dharmas is merely done by way of contrast, not as the primary theme.