起信論疏筆削記 3.32

3.32

二、唯明此論，二：初、總。一心法義者，以此論中所詮義理雖則廣多，然所宗尚者皆為顯示一心法三大義也，故為其宗。宗此法義者，意在何也？為令生信，正解不謬，依解修行，行成入證。證極得果，歸此一心，故名為趣。然若信一味空理，則厭欣都絕；若信一向法相，則聖凡懸隔，斯皆不能起行趣證。今令信一心是凡聖之源，但由迷悟使之有異，則必能起修，庶幾果證矣。

"Second, specifically elucidating this treatise" has two parts: first, general. As for "the dharma and meaning of the One Mind": although the doctrines and principles expressed in this treatise are manifold, what it esteems is entirely to reveal the dharma of the One Mind and the meanings of the three greatnesses; hence this is its tenor. What is the intention in taking this dharma and its meanings as the tenor? It is to cause faith to arise, right understanding to be free from error, practice to be cultivated in reliance on understanding, and realization to be attained when practice is accomplished. When realization culminates, the fruit is attained, returning to this One Mind; therefore it is called the purport. Yet, if one has faith solely in the principle of emptiness of one flavor, disgust [with saṃsāra] and aspiration [for nirvāṇa] are entirely severed; if one has faith exclusively in the characteristics of dharmas, the noble and the ordinary are widely separated. Neither of these can give rise to practice and proceed toward realization. Now, causing [practitioners] to have faith that the One Mind is the source of ordinary beings and sages, differing only due to delusion and awakening, will certainly enable them to generate cultivation and hope to realize the fruit.