大乘起信論略述 1.35

1.35

論。云何為二至二者義　述曰。此寄句列名也。法者體也。謂即一心持自性故。軌生智故。名義體故。名之為法。義謂名義。即三大等。依於心體顯其大乘差別之義。然此法義。法多在因。約生說故。義多在果。顯淨用故。法通染淨。□二門故。義唯通淨。唯所顯故。

[Treatise:] What are the two? […] The second is meaning. [Exposition:] This presents sentences to list the names. "Dharma" is the essence: that is to say, it is the one mind, because it maintains its own nature, because it generates cognition as a model, and because it is the essence of names and meanings; therefore it is called "Dharma." "Meaning" refers to the meanings of the terms, namely the three greatnesses and so forth. Relying on the essence of the mind, it reveals the distinctive meanings of the Mahāyāna. However, regarding this Dharma and meaning: the Dharma mostly pertains to the cause, because it is spoken of in terms of sentient beings; the meaning mostly pertains to the fruition, because it reveals pure functions. The Dharma applies to both defilement and purity, [because it encompasses] the two aspects; the meaning applies exclusively to purity, because it is solely that which is revealed.