大乘起信論裂網疏 1.63

1.63

即此現前介爾之心，不在內、不在外、不在中間，過去無始、未來無終、現在無際，非有相、非無相、非亦有亦無相、非非有非無相，非生死相、非涅槃相，非二邊相、非中道相，非可說相、非不可說相，非亦可說亦不可說相、非非可說非不可說相，不得已故強名為真如相。即此真如是大乘體，更無別體也。應立量云：眾生心是有法，即大乘體宗。因云：真如相故。同喻：如迷悟所依之方，方非迷悟。

This very present, minuscule mind is not inside, not outside, and not in between; it is without beginning in the past, without end in the future, and without boundaries in the present; it is not the mark of existence, not the mark of non-existence, not the mark of both existence and non-existence, and not the mark of neither existence nor non-existence; it is not the mark of birth and death, not the mark of nirvāṇa; not the mark of the two extremes, not the mark of the middle path; not an expressible mark, not an inexpressible mark, not both an expressible and inexpressible mark, and not neither an expressible nor inexpressible mark. Having no other choice, it is arbitrarily designated as the "aspect of tathatā." This very tathatā is the essence of the Mahāyāna; there is no other essence. A syllogism should be formulated thus: The mind of sentient beings is the subject of attributes (dharmin); being directly the essence of the Mahāyāna is the thesis (pakṣa). The reason (hetu) is: because of having the aspect of tathatā. Homogeneous example (sādharmyadṛṣṭānta): like the cardinal direction upon which delusion and awakening rely, the cardinal direction is neither delusion nor awakening.