大乘起信論義記 2.24

2.24

○第二別釋中有二：先別辨二門，顯動靜不一；後「從生滅門入真如門」下，明會相入實，顯動靜不異。前中釋二門即為二段，真如門中，初標、次釋。釋中二：初舉如體離言，以明觀智境，釋上立義分中真如義。二、「復次真如者」下，依言辨德，以明生信境，釋上立中真如相也。初中有二：一、總舉法體，二、問答釋疑。初文有二：初、正顯如體，二、「以一切言說」下會執釋名。前中有三：初、就實略標；次、「一切法」下，會妄顯真；三、「是故」下，結真離妄。

Second, in the particular explanation there are two: first, distinguishing the two gates separately to clarify that activity and stillness are not one; later, from "entering the gate of tathatā from the gate of arising and ceasing" onward, clarifying the convergence of marks into reality to show that activity and stillness are not different. In the former, explaining the two gates constitutes two sections. In the gate of tathatā, first it marks, and then it explains. In the explanation there are two: first, presenting the essence of tathatā as transcending speech to clarify the realm of contemplative cognition, explaining the meaning of tathatā in the Section on Establishing the Meaning above; second, from "Furthermore, tathatā..." onward, distinguishing the virtues based on speech to clarify the realm that generates faith, explaining the marks of tathatā in the establishment above. In the first there are two: 1. generally presenting the Dharma-essence, and 2. questions and answers resolving doubts. In the first text there are two: first, directly revealing the essence of tathatā, and second, from "Because all speech..." onward, reconciling attachments and explaining the name. In the former there are three: first, briefly stating according to reality; next, from "all phenomena" onward, reconciling the false to reveal the true; and third, from "therefore" onward, concluding the true and departing from the false.