大乘起信論義記 2.44

2.44

言此真如體無可遣等者，有二釋：一、約觀釋，云：外人見前文雙遣真如名相，謂真如本體亦是可遣之法，則生斷見；故今釋云：但遣虛妄名相，不遣真如實法，以是妙智觀境故。何以不遣者？下句釋云，以一切法悉皆真故，無法可遣也。外人既聞真理不遣，則謂有法可立，當情緣執，故云亦無可立，以離妄情故。何以不立者？下句釋顯，可知。二、約法釋，云：無可遣者，非以真體遣生滅法也。何以不遣者？釋云：以一切法悉皆真故。以生滅門中一切染淨等法，即無自性，不異真如，故不待遣也。亦無可立者，既諸生滅等法未曾不真故，此真如不待立也。何以不待立？下句釋云：以一切法皆同如故，以一切生滅等法本來同如故，此真如未曾不顯，更何所立也。又準上文二門，皆各總攝一切法言，此中應成四句：一、約真無所遣，以俗即真故。二、約真不待立，即俗之真本現故。三、約俗無所乖，以真即俗故。四、約俗不待立，即真之俗差別故。由是義故，不壞生滅門說真如門，不壞真如門說生滅門。良以二門唯一心故，是故真俗雙融無障礙也。此四句中，前二句在真如門，後二句在生滅門，以此中是真如門故，但有二句耳。

Regarding "In the substance of this tathatā there is nothing that can be eliminated..." and so forth, there are two explanations. First, explaining in terms of contemplation: outsiders see that the preceding text eliminates both the name and mark of tathatā, and think that the fundamental substance of tathatā is also a phenomenon that can be eliminated, thereby generating an annihilationist view. Therefore it is now explained that one only eliminates false names and marks, not the real phenomenon of tathatā, because it is the contemplative object of wonderful wisdom. Why is it not eliminated? The subsequent line explains: because all phenomena are entirely true, there is no phenomenon that can be eliminated. Once outsiders hear that the true principle is not eliminated, they think there is a phenomenon that can be established, grasping it in mental attachment; hence it is said, "nor is there anything that can be established," because it is free from deluded sentiment. Why can nothing be established? The subsequent line explains and clarifies, as can be known. Second, explaining in terms of phenomena: "nothing that can be eliminated" means that one does not eliminate the phenomena of arising and ceasing by means of the true substance. Why is nothing eliminated? In explanation: because all phenomena are entirely true. Since all defiled and pure phenomena within the gate of arising and ceasing are devoid of intrinsic nature and not different from tathatā, they do not wait to be eliminated. "Nor is there anything that can be established": since the various phenomena of arising and ceasing have never not been true, this tathatā does not wait to be established. Why does it not wait to be established? The subsequent line explains: "because all phenomena are identically such." Because all phenomena of arising and ceasing are originally identical with suchness, this tathatā has never not been manifest; what further could be established? Furthermore, drawing upon the earlier statement that the two gates each completely subsume all phenomena, here four propositions should be formed: 1. In terms of the ultimate, there is nothing to eliminate, because the conventional is identical to the ultimate. 2. In terms of the ultimate, it does not wait to be established, because the ultimate that is identical to the conventional is fundamentally manifest. 3. In terms of the conventional, there is no contradiction, because the ultimate is identical to the conventional. 4. In terms of the conventional, it does not wait to be established, because the conventional that is identical to the ultimate is differentiated. For this reason, without destroying the gate of arising and ceasing, the gate of tathatā is taught; without destroying the gate of tathatā, the gate of arising and ceasing is taught. Truly, because the two gates are only the One Mind, the ultimate and the conventional are mutually harmonized without obstruction. Among these four propositions, the first two pertain to the gate of tathatā, and the latter two pertain to the gate of arising and ceasing; because this context concerns the gate of tathatā, there are only two propositions here.