大乘起信論義疏 1.44

1.44

自下第四明其妄法相有體無，此中有二：一者明相有；二者「不可得」下，明其體無。「以一切言說」者，以言說著體，對上離言說也。「假名無實」者，生死法中以名呼法，定著彼法，不得呼餘。無實而作名呼彼法，故有名而無實。尋名推求不得，故無實也，對離名字相也。「但隨妄念」者，以妄故有所緣之境，生死境界但隨妄生，相應不捨，對上離心緣相也。自下明其體無之義。「不可得故」者，生死之體迷人即有，悟解理人終日不得，故言不可得也。

From here below, the fourth [topic] clarifies that delusive dharmas have characteristics but lack essence. In this there are two: first, clarifying that characteristics exist; second, from "unobtainable" below, clarifying that their essence is non-existent. "Because all spoken explanations": using spoken explanations to denote the essence, contrasting with "free from spoken explanations" above. "Are provisional designations without reality": among the dharmas of saṃsāra, one uses names to call dharmas, determinately clinging to those dharmas such that they cannot be used to call others. Fabricating names to call those dharmas without reality, they have names but lack reality. Searching through names, one cannot obtain them, and hence they lack reality; this contrasts with "free from the characteristics of names." "Merely follow deluded thoughts": because of delusion, there are objects that are conditioned; the perceptual objects of saṃsāra merely arise following delusion, continuing in association without abandonment; this contrasts with "free from the characteristics of mental conditioning" above. From here below, it clarifies the meaning of their essence being non-existent. "Because they are unobtainable": the essence of saṃsāra exists for deluded people, but those who are awakened and understand the principle cannot find it all day long; hence it says "unobtainable."