大乘起信論義記 1.83

1.83

別中各別發起下文，別為當機故。於中初者，與下立義分及解釋分，顯示正義對治邪執，作發起因緣。以彼文中說「依一心法，有二種門。」各攝一切法，即是如來所說法門之根本。又生滅門中，本覺名如，始覺名來，始本不二，名曰如來。故《轉法輪論》云「真諦名如，正覺名來，正覺真諦故名為如來。」此即所證真理名如，能證無分別智名來。諸眾生未有無分別智時，是如無來也。今以如來依此心成故，名此心為如來根本之義。文中具釋此義，令彼地前三賢勝解行位諸菩薩等比觀相應，故云正解。即顯示正義文是也。此觀離倒，故云不謬，即對治邪執文是也。

Regarding the specific [reasons], each individually initiates the passages below, specifically for those corresponding capacities. Among them, the first serves as the cause and condition for initiating the below "Section on Setting Forth the Meaning" and "Section on Explanation," revealing the correct meaning and countering erroneous attachments. This is because that text explains: "Relying on the dharma of the One Mind, there are two gates." Each subsumes all dharmas, which is the very root of the Dharma gates taught by the Tathāgata. Furthermore, within the gate of arising and ceasing, innate enlightenment is called "tathā" (thusness/ru) and incipient enlightenment is called "āgata" (come/lai); when the incipient and innate are non-dual, it is called "Tathāgata" (ru-lai). Therefore, the *Dharmacakrapravartanaśāstra* says: "True reality is called ru, and correct enlightenment is called lai; correctly enlightening to true reality is therefore called Tathāgata." Here, the true principle that is realized is called ru, and the non-discriminating cognition that is able to realize it is called lai. When sentient beings do not yet possess non-discriminating cognition, there is ru without lai. Now, because the Tathāgata is accomplished relying on this mind, this mind is called the fundamental meaning of the Tathāgata. The text fully explains this meaning, enabling those bodhisattvas in the stages of resolute conduct of the three ranks of worthies prior to the grounds to correspond with inferential contemplation; hence it says "correct understanding." This is precisely the passage that reveals the correct meaning. Since this contemplation is free from inversion, it says "without error"; this is precisely the passage that counters erroneous attachments.