起信論疏筆削記 8.53

8.53

問此下，二、辨異二真。問意云：若言同者，應合俱名真如；不然，俱名本覺。何以前後立名別耶？若言異者，約何論別？答中約體絕相者，如前云：心真如者，即是一法界大總相法門體，乃至離言說、名字、心緣等相。本覺等者，是所示相大中文。本者下，釋所以，謂本性功德即是覺也。今就略以立名，謂之本覺；約廣以顯相，號性功德也。以此下，結揀所異，謂本覺之名不於真如門中說，而於生滅門中說者，以約翻妄而立故。是故下，引所示之法證成前義。

"Question: this...", second, distinguishing the differences between the two truths. The intent of the question is: if they are said to be identical, they should both be named tathatā; otherwise, they should both be named original enlightenment. Why are different names established before and after? If they are said to be different, on what basis is the distinction discussed? In the answer, regarding "in terms of the essence transcending marks": as said before, "Mind-tathatā is the essence of the great comprehensive mark of the one dharmadhātu... up to being free from the marks of words, names, and mental objects." Regarding "original enlightenment...": this is the text within the greatness of attributes shown below. Under "Original...", it explains the reason: it means that the virtues of the original nature are precisely enlightenment. Now, establishing a name concisely, it is called original enlightenment; extensively revealing its marks, it is termed virtues of the nature. Under "Because of this...", it concludes by selecting what is different: it means that the name "original enlightenment" is not spoken in the approach of tathatā, but is spoken in the approach of arising and ceasing, because it is established in terms of overturning delusion. Under "Therefore...", it cites the dharmas demonstrated to substantiate the previous meaning.