起信論疏筆削記 2.33

2.33

然上五教所詮不出性相，性相相望料揀，應成六句：一、唯相非性，小乘教也，但說法相，不言性故；二、唯性非相，即頓教也，唯辨真性，毀相泯心故；三、相多性少，即分教，多說法相，少說性故；四、性多相少，即終教，多說法性、少說法相，縱說法相，亦不離性故；五、非相非性，即始教，但說諸法皆空，未顯真如性故；六、全相全性，圓教也，謂說一真法界全體而起成染淨法，即全相也；染淨起時，性體不隱，全是真如，即全性也。

Now, what is expressed by the five teachings above does not exceed nature and marks. Assessing and differentiating nature and marks in relation to each other yields six propositions: First, only marks and not nature: this is the Hīnayāna teaching, which only expounds the marks of dharmas and does not speak of the nature. Second, only nature and not marks: this is the sudden teaching, which solely discerns the true nature, destroying marks and extinguishing the mind. Third, more marks and less nature: this is the differentiated teaching, which expounds marks of dharmas extensively and nature sparsely. Fourth, more nature and fewer marks: this is the final teaching, which expounds the dharma-nature extensively and marks of dharmas sparsely; even when it expounds marks of dharmas, they are not separate from nature. Fifth, neither marks nor nature: this is the initial teaching, which only expounds that all dharmas are empty and has not yet revealed the nature of tathatā. Sixth, fully marks and fully nature: this is the round teaching; that is, expounding that the entire essence of the one true dharmadhātu arises to form defiled and pure dharmas—this is fully marks; when defilement and purity arise, the essence of the nature is not concealed, being entirely tathatā—this is fully nature.