大乘起信論義記 1.16

1.16

第二隨教辨宗者，現今東流一切經論，通大小乘，宗途有四：一、隨相法執宗，即小乘諸部是也。二、真空無相宗，即《般若》等經、《中觀》等論所說是也。三、唯識法相宗，即《解深密》等經、《瑜伽》等論所說是也。四、如來藏緣起宗，即《楞伽》、《密嚴》等經、《起信》、《寶性》等論所說是也。此四之中，初則隨事執相說、二則會事顯理說、三則依理起事差別說、四則理事融通無礙說。以此宗中許如來藏隨緣成阿賴耶識，此則理徹於事也；亦許依他緣起無性同如，此則事徹於理也。又此四宗，初則小乘諸師所立，二則龍樹、提婆所立，三是無著、世親所立，四是馬鳴、堅慧所立。然此四宗亦無前後時限差別，於諸經論亦有交參之處，宜可准知。今此論宗意當第四門也。

Second, regarding distinguishing the tenet-systems in accordance with the teachings, all sūtras and treatises currently circulating in the east, extending across the Mahāyāna and Hīnayāna, comprise four tenet-paths: 1. the tenet-system of clinging to dharmas in accordance with marks, which refers to the various Hīnayāna schools; 2. the tenet-system of true emptiness and signlessness, which refers to what is taught in sūtras such as the *Prajñāpāramitā* and treatises such as the *Madhyamaka*; 3. the tenet-system of consciousness-only and dharmalakṣaṇa, which refers to what is taught in sūtras such as the *Saṃdhinirmocana* and treatises such as the *Yogācārabhūmi*; 4. the tenet-system of the pratītyasamutpāda of the tathāgatagarbha, which refers to what is taught in sūtras such as the *Laṅkāvatāra* and the *Ghanavyūha*, and treatises such as the *Awakening of Faith* and the *Ratnagotravibhāga*. Among these four: the first speaks by clinging to marks in accordance with empirical facts; the second speaks by integrating empirical facts to reveal principle; the third speaks of differences by generating empirical facts relying on principle; the fourth speaks of the interfusion and non-obstruction of principle and empirical facts. Because in this tenet-system it is accepted that the tathāgatagarbha accords with conditions to become the ālayavijñāna, this is principle penetrating into empirical facts; it is also accepted that other-dependent pratītyasamutpāda is without nature and identical to tathatā, this is empirical facts penetrating into principle. Furthermore, among these four tenet-systems: the first was established by the various Hīnayāna masters; the second was established by Nāgārjuna and Āryadeva; the third was established by Asaṅga and Vasubandhu; the fourth was established by Aśvaghoṣa and Sāramati. However, these four tenet-systems also have no distinctions of temporal sequence, and there are overlapping passages in the various sūtras and treatises, which should be understood accordingly. Now, the tenet meaning of this treatise corresponds to the fourth approach.