起信論疏筆削記 7.18

7.18

疏　恐諸下，敘外疑，可見。故今下，以釋論也。若據疏意，從一切言說下，盡是釋前故名真如四字也，在文可見。然此釋疑之文，合在次前文下注釋，方得文便，學者應知。不相違者，假名與離名，雖言異而義同。良以等者，凡是有名，皆依相立。真如無相，所立即空，以遍計所緣不入真實故。故《楞伽》下，引證名相俱遍計也。相從想生，名依相立，不離相故，故曰相隨。緣此相名又生妄想，即遍計心也。

[Commentary:] "Fearing that various..." relates the outside doubt, which is clear. "Therefore now..." explains the treatise. According to the commentary's intention, from "all verbal expressions" onward, all of it explains the preceding four characters, "hence it is named tathatā"; this is evident in the text. However, this text resolving doubt ought properly to be annotated under the text immediately preceding it for textual convenience, which students should know. "Not contradictory": provisional designations and freedom from names, though different in phrasing, are identical in meaning. "Because...": all that has a name is established based on marks. Tathatā is markless, so what is established is empty, for the cognized objects of parikalpita do not enter reality. Therefore the Laṅkāvatāra-sūtra below is cited to prove that both names and marks are parikalpita. Marks arise from notions; names are established based on marks; not being separate from marks, they are said to follow each other. Cognizing these marks and names, deluded conceptualizations are again produced, which is precisely the parikalpita mind.