大方廣圓覺修多羅了義經略疏 1.507

1.507

釋上彼知覺者等。此上二句釋空藏矣。謂見生死起者，即云執情；見生死滅者，即云知覺。今以如來藏中既無可起可滅，何有能執能知？又迷時生死非起、淨心非滅，故無迷也；悟時淨心非起、生死非滅，故無悟也。無悟故無知見矣，此乃非唯不可識識，抑亦不可智知。識、智俱如，方為自體真實識知。大智慧光明遍照，為下三句不空藏矣。

This explains the subject knowing and perceiving above. These two lines above explain the empty garbha. That is to say, seeing saṃsāra arise is called grasping sentiment; seeing saṃsāra cease is called knowing and awareness. Now, since within the tathāgatagarbha there is nothing that can arise or cease, how could there be a subject capable of grasping or knowing? Furthermore, at the time of delusion, saṃsāra does not arise and the pure mind does not cease, so there is no delusion; at the time of awakening, the pure mind does not arise and saṃsāra does not cease, so there is no awakening. Because there is no awakening, there is no knowing or seeing. This not only cannot be known by consciousness, but also cannot be known by wisdom. Only when consciousness and wisdom are both tathatā is it the true knowing and awareness of the substance itself. The radiance of great wisdom illuminating everywhere constitutes the non-empty garbha of the three lines below.