大乘起信論義記 3.293

3.293

前中言染淨相待無自相者，《中論》云「若法因待成，緣是法還成待；今則無因待，亦無所成法」等，準釋可知。相待無相待，法體本爾，非由悟後方使其然，故云本來等也。智及與識，顯上非心。有之與無，顯上非色。釋疑中，疑云：聖者了知諸法離性不可說相，云何乃有種種言辭？釋云：假言巧引，旨不在言。於中有三：初、正會伏疑；二、「其旨趣」下，辨定聖意；三、「以念一切法」下，返以釋成。

In the former part, regarding the statement that defiled and pure are relative and have no intrinsic marks: the Mūlamadhyamakakārikā says, "If a phenomenon is established dependent on another, that upon which it depends in turn is established dependently; now, since there is no dependent condition, there is also no phenomenon established," and so forth; it can be understood in accordance with this explanation. Relative or non-relative, the essence of phenomena is fundamentally thus; it is not made so only after awakening; hence [the text] says "from the beginning," and so on. "Cognition and consciousness" reveals the above "neither mind." "Existent and non-existent" reveals the above "neither matter." In resolving doubts, the doubt asks: "The sage clearly knows that all phenomena are free from intrinsic nature and their marks are ineffable; why then are there various verbal expressions?" The explanation states: "Provisional words are skillfully used as guidance; the meaning does not lie in the words." Within this there are three parts: first, directly resolving the underlying doubt; second, from "the purpose of which" onward, determining the sage's intention; third, from "because thinking of all phenomena" onward, explaining it in reverse to substantiate it.