起信論疏筆削記 2.30

2.30

As for the sudden teaching: this marks the name. Speaking directly without any roundabout twists, not passing through stages or gradations, pointing solely to the original source, it is therefore called "sudden." "Altogether not..." explains its marks. "Not expounding the marks of dharmas": that is to say, the imagined and the dependent, form and mind, provisional and real—broad though the marks of dharmas may be, they do not exceed these. Since these are not expounded, it is called "altogether [not expounding]"; this eliminates the differentiated teaching which only expounds the marks of dharmas. "Solely discerning the true nature": this eliminates the initial teaching which only expounds that all dharmas are empty; here it expounds non-empty wondrous existence, which is the fully perfected nature (pariniṣpanna). This nature is fully perfected, the equal support for both ordinary beings and sages, cause and effect. Expounding only this dharma, it is therefore said to "solely discern." These two lines briefly mark and eliminate; what follows will demonstrate it at length.