起信論疏筆削記 7.7

7.7

[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."