起信論疏筆削記 3.27

3.27

In the sixth, there are two parts: first, marking the section and explaining the terms. The preceding distinguished the substance of the expressing text; this clarifies the purport of the expressed meaning. That which is venerable, weighty, and lofty within the meaning is called the "tenet" (zong). That to which one turns and aims toward is called the "purport" (qu). In "This text..." and so forth, as the Lotus Sutra takes the One Vehicle as its tenet, the Nirvāṇa Sutra takes Buddha-nature as its tenet, the Avataṃsaka takes the dharmadhātu as its tenet, and the Vimalakīrti takes inconceivable liberation as its tenet, and so forth. However, tenets are of many kinds. If clarified in terms of the confrontation between proponent and opponent, then that which words indicate is called the tenet; this takes only the meaning under discussion on a single occasion, as in saying "sound is the subject, being definitely impermanent is the tenet," and so forth. If clarified in terms of practicing persons, then that which the mind esteems is called the tenet, as in following respectively the sūtras, vinaya, śāstras, etc. that they practice. Here, what is clarified is that which an entire work esteems, serving as sovereign and primary, designated as the tenet. If one takes this as the tenet, to what meaning does it ultimately return? It means causing one to have faith in, understand, and practice this Dharma, so that one will necessarily arrive at realization and entry; hence it is called "that to which the tenet returns."