大乘起信論略述 1.58

1.58

論。言真如者至因言遣言　述曰。以下第二顯真如名。於中有三。初標立名之意。次顯真體無遣無立。後總結真無名之名。此初也。文中二節。初之二句釋外疑情。謂有疑云。若法真故離名等者。不應復立此真如名。既爾。真如應有名相。故此釋云。亦無有相。謂但假言說為真如。非謂存於真如名相。其下二句轉釋立此真如名意。謂復疑云。若此真如無真相者。何要假名。故此釋云。謂真如者。言說之邊假立極名。為遣餘名言說總處假名真如。此名之後更無名。故猶如以聲而正於聲。此聲之後更無聲故。

Treatise: "That which is called suchness […] using words to discard words." Commentary: Below is the second [section], revealing the name of suchness. Here there are three [parts]: first, indicating the intention behind establishing the name; next, revealing that the true essence is devoid of discarding and establishing; finally, generally concluding with the nameless name of the ultimate. This is the first. Within the text there are two sections. The first two clauses resolve external doubts. That is, someone doubts: "If phenomena are true and therefore free from names and so forth, one should not additionally establish this name 'suchness.' Since it is so, suchness must have the attribute of a name." Therefore, this explanation says: "It also has no attribute." This means that it is only conventionally spoken of as suchness, not that the name and attribute of suchness are preserved. The two clauses below turn to explain the intention of establishing this name "suchness." That is, someone again doubts: "If this suchness has no true attribute, why is a conventional name necessary?" Therefore, this explanation says: "That which is called suchness" is a provisional establishment of the ultimate name at the boundary of speech. In order to discard other names, the total locus of speech is provisionally named suchness. Beyond this name, there are no further names, just as one corrects a sound by using a sound, and beyond this sound, there is no further sound.