大乘起信論義記 2.82

2.82

問：何故真如門中不辨所示義大？生滅門中具辨所示大義耶？答：以真如門即示大乘體，能所不分、詮旨不別，故不辨也。生滅門中，染淨不一、法義有殊，故具說之。上立義分中，真如門內云即示、生滅門中云能示者，釋義在於此也。就生滅法中有二：先明染淨生滅、後「四熏習」下辨染淨相資。前中亦二：先就體總標、後依義別解。總中有三：初標體、次辨相、後立名。

Question: Why is the greatness of the meaning revealed not distinguished within the gate of tathatā, whereas the great meanings revealed are fully distinguished within the gate of arising and ceasing? Answer: Because the gate of tathatā directly shows the essence of the Mahāyāna, wherein revealing and revealed are not divided and expresser and expressed are not differentiated; therefore it is not distinguished. In the gate of arising and ceasing, defilement and purity are not unified, and phenomena and meanings are distinct; therefore they are fully expounded. Above, in the section on Establishing the Meaning, where it says 'directly shows' within the gate of tathatā and 'capable of showing' within the gate of arising and ceasing, the explanation of the meaning lies in this. Within the phenomena of arising and ceasing there are two parts: first, clarifying the arising and ceasing of defilement and purity; later, from 'four perfumings' onwards, distinguishing the mutual assistance of defilement and purity. In the former there are also two parts: first, indicating in summary with regard to the essence; later, explaining separately according to the meaning. In the summary there are three parts: first, indicating the essence; next, distinguishing the marks; finally, establishing the name.