起信論疏筆削記 14.37

14.37

辨所示義，疏二：初、敘章意。前法者，即指前科生滅心法也。既具明染淨法相生滅不同，此生滅法遂有顯於三大功能，故今指之也。問下，具如立義分中。詮旨者，詮謂能詮，即顯了義。《說文》云：詮者具也，謂具說事理故。今此真如一門，門為能詮，體為所詮。既目門為真如，真如即所詮旨，故門之與體無二無別也。法義殊者，即一心三大法義也。此等皆如立義分中已說。

Explaining the meaning of that which is indicated, the commentary has two parts: First, recounting the intention of the chapter. "The preceding dharma" points to the dharma of the mind of arising and ceasing in the preceding section. Having fully clarified the differing marks of arising and ceasing of defiled and pure dharmas, this dharma of arising and ceasing consequently possesses the function of revealing the three greatnesses; hence it is pointed out now. From "Question" below, it is fully as in the "Ascertaining the Meaning" section. "Expresser and expressed": "Expresser" refers to that which can express, meaning revealing clearly. The Shuowen says: "Quan means complete, meaning fully stating both phenomena and principle." Now, in this single gate of tathatā, the gate is the expresser and the essence is the expressed. Since the gate is designated as tathatā, tathatā is the expressed intent; therefore the gate and the essence are not two and not distinct. "Difference between dharma and meaning" refers to the dharma and meanings of the One Mind and the three greatnesses. All these have already been explained in the "Ascertaining the Meaning" section.