起信論疏筆削記 6.17

6.17

總舉等者，盡此一門之義也。一法界等者，具云心真如者，即是一法界大總相法門體，所謂心性不生不滅，乃至若離於念，名為得入。共有一十三行論文，是此所起也。真如相者，相即義相，如下文云：復次真如者，依言說分別有二種義。義即相也，不同生滅可狀之相。復次下，乃至終於此門，共有一十二行論文，是此所起也。據此所配，若言真如門，則通；言心真如、真如相，則別也。

"Generally presenting... and so on" exhausts the meaning of this one gate. "One dharmadhātu... and so on" fully says: "tathatā of the mind is the essence of the dharma-gate of the great universal mark of the one dharmadhātu, namely, the mind-nature is unarisen and unceasing... up to... if one is apart from thought, this is called attaining entry." There are altogether thirteen lines of the treatise text which are initiated by this. "The mark of tathatā": "mark" means mark of meaning, as the text below says: "Furthermore, with respect to tathatā, based on verbal explanation and conceptual differentiation there are two kinds of meanings." "Meaning" is precisely "mark," unlike the marks of arising and ceasing that can be given a concrete shape. From "Furthermore..." down to the end of this gate, there are altogether twelve lines of the treatise text which are initiated by this. According to this allocation: if one says "the gate of tathatā," it is general; if one says "tathatā of the mind" and "mark of tathatā," it is specific.