起信論疏筆削記 2.30

2.30

頓教者，標名也。一直而談，更無委曲，不歷階漸，唯指本源，故稱為頓。總不下，釋相也。不說法相者，謂遍計、依他，色心假實法相雖廣，不出於斯。此既不說，故名為總，即揀分教但說法相。唯辨真性者，此揀始教但說諸法皆空，今說不空妙有，即圓成實性也。此性圓滿成就，凡聖因果平等所依。只談此法，故云唯辨。此二句且略標揀也，下即廣示。

As for the sudden teaching: this marks the name. Speaking directly without any roundabout twists, not passing through stages or gradations, pointing solely to the original source, it is therefore called "sudden." "Altogether not..." explains its marks. "Not expounding the marks of dharmas": that is to say, the imagined and the dependent, form and mind, provisional and real—broad though the marks of dharmas may be, they do not exceed these. Since these are not expounded, it is called "altogether [not expounding]"; this eliminates the differentiated teaching which only expounds the marks of dharmas. "Solely discerning the true nature": this eliminates the initial teaching which only expounds that all dharmas are empty; here it expounds non-empty wondrous existence, which is the fully perfected nature (pariniṣpanna). This nature is fully perfected, the equal support for both ordinary beings and sages, cause and effect. Expounding only this dharma, it is therefore said to "solely discern." These two lines briefly mark and eliminate; what follows will demonstrate it at length.