起信論疏筆削記 7.7

7.7

疏　二門之中下，二、釋下句，三：初、釋大總相。別相者，生滅門。總相者，真如門。然亦下，釋成大義，謂別相之中所有染淨諸法，此門收盡，竟無所遺，故稱大也。故次文云：一切法離言說相等。斯則揀非別故言總，收別盡故言大。然論總相有於四種，謂下、中、上、上上。下者，謂一切有漏皆苦，理通苦樂，名為總相；不通無漏，乃名為下。中者，謂一切行無常，理該三諦，名為總相；雖通無漏，不兼無為，故名為中。上者，謂一切法無我，理通四諦，名為總相；猶是真詮（真諦），未窮實性（第一義諦），但名為上也。上上者，謂真如是一切法之實性，遍通凡聖，情與非情無所不該，故云上上。論所明者，當於第四，超勝前三，故云大總相也。

[On the Commentary's] "Between the two gates..." below: second, explaining the lower phrase, which has three [parts]: first, explaining the "great general mark" (大總相). The distinctive marks are the gate of arising and ceasing. The general mark is the gate of tathatā. [On] "However, also..." below, it explains and establishes the meaning of "great": it means that among the distinctive marks, all defiled and pure dharmas are included completely in this gate, leaving nothing out whatsoever; hence it is called "great." Thus the next text says: "All dharmas are free from the mark of speech," and so forth. Here, then, it is called "general" to eliminate what is distinct, and it is called "great" because it gathers all distinct [dharmas] completely. However, discussing general marks, there are four kinds: namely lower, intermediate, superior, and supreme. The lower is: all contaminated [dharmas] are suffering; the principle pervades both suffering and pleasure, so it is named a general mark, but it does not pervade the uncontaminated, so it is named lower. The intermediate is: all conditioned things are impermanent; the principle covers the three truths, so it is named a general mark; although it pervades the uncontaminated, it does not encompass the unconditioned, so it is named intermediate. The superior is: all dharmas are without self; the principle pervades the four truths, so it is named a general mark; but it is still the conventional expression of the truth (the truth of emptiness) and has not exhausted the true nature (the supreme truth), so it is only named superior. The supreme is: tathatā is the true nature of all dharmas, universally pervading ordinary beings and sages, encompassing both the sentient and the insentient without exception; hence it is called supreme. What the treatise clarifies corresponds to the fourth, surpassing the former three; hence it is called the "great general mark."