大乘起信論義記 2.35

2.35

是故者，是所執本空故、真心不動故，由此一切諸法皆即真如也。離言說相者，非在言說音聲中故；離名字者，非在文句詮表中故。此二句言語路絕，非聞慧境也。離心緣者，非意言分別故，心行處滅，非思慧境。上來離偽妄故名真，自下離異相故名如。又下三句，展轉相釋。離世間修慧境，唯正智與相應也。言畢竟平等者，雖遍通染淨，而性恒無二故也。所以得無二者，以在緣時始終不改，故云無有變異也。所以在有為中得不變異者，以不同有為可破壞故，此則在染不破、治道不壞也。唯是一心者，結歸法體故。名真如者，依義立名。

"Therefore" means that because what is grasped is originally empty and the true mind is unmoving, for this reason all phenomena are immediately tathatā. "Free from the marks of verbal expression" means they do not exist within spoken sounds. "Free from designations" means they do not exist within the explications of phrases and sentences. These two lines show that the path of speech is cut off, not an object of the wisdom acquired through listening. "Free from mental conditioning" means they are not conceptualizations of mental speech; the working of the mind is extinguished, not an object of the wisdom acquired through reflection. Up to this point, being free from falsehood and delusion is called "true" (tatha-); henceforth, being free from differentiated marks is called "suchness" (-tā). Furthermore, the following three lines explain one another in succession. They are free from the objects of worldly wisdom acquired through cultivation, and only right cognition is conjoined with them. "Ultimately equal" means that although it pervades defilement and purity, its nature is constantly non-dual. The reason it can be non-dual is that when in conditions, from beginning to end it does not change; hence it is said "without variation." The reason it can remain invariant within the conditioned is that unlike the conditioned, it is not destructible; this means it is not destroyed when in defilement, nor broken when in the path of remediation. "They are only the One Mind" concludes by returning to the substance of the Dharma. "Therefore called tathatā" establishes the name based on the meaning.