起信論疏筆削記 3.27

3.27

六中，二：初、標章釋名。前辨能詮文體，此明所詮義趣。義中可尊可重可崇尚者，故名為宗。歸向往詣，故名為趣。當部等者，如《法華》宗一乘，《涅槃》宗佛性，《華嚴》宗法界，《維摩》宗不思議解脫等。然宗有多種，若約立敵相對以明宗者，即語之所表曰宗，此則但取一期所論之義，如言聲是有法，定無常為宗等。若約修習行人以明宗者，即心之所尚曰宗，如各隨所習經律論等。今明一部所崇尚者，為尊為主，目之為宗。宗於此者終歸何義？謂令信解行此法故，必至證入也，故曰宗之所歸。

In the sixth, there are two parts: first, marking the section and explaining the terms. The preceding distinguished the substance of the expressing text; this clarifies the purport of the expressed meaning. That which is venerable, weighty, and lofty within the meaning is called the "tenet" (zong). That to which one turns and aims toward is called the "purport" (qu). In "This text..." and so forth, as the Lotus Sutra takes the One Vehicle as its tenet, the Nirvāṇa Sutra takes Buddha-nature as its tenet, the Avataṃsaka takes the dharmadhātu as its tenet, and the Vimalakīrti takes inconceivable liberation as its tenet, and so forth. However, tenets are of many kinds. If clarified in terms of the confrontation between proponent and opponent, then that which words indicate is called the tenet; this takes only the meaning under discussion on a single occasion, as in saying "sound is the subject, being definitely impermanent is the tenet," and so forth. If clarified in terms of practicing persons, then that which the mind esteems is called the tenet, as in following respectively the sūtras, vinaya, śāstras, etc. that they practice. Here, what is clarified is that which an entire work esteems, serving as sovereign and primary, designated as the tenet. If one takes this as the tenet, to what meaning does it ultimately return? It means causing one to have faith in, understand, and practice this Dharma, so that one will necessarily arrive at realization and entry; hence it is called "that to which the tenet returns."