起信論疏筆削記 10.43

10.43

後、約真無妄覺之用。先法次喻，並可知。《圓覺》云：無知覺明，即斯義也。然此二義之中雖約妄約真，皆就無能照說也。問：妄屬無明，容無能照。真性明了，教理俱成。何言無照？答：今言真無照者，但無能所之照，不無性明之照。如《楞嚴》云：性覺必明，妄為明覺。今此但無妄為明覺之照也。疏中約所顯能，非謂但無所照義爾。智者詳焉。

Next, in terms of the true lacking the function of delusional awareness. First the dharma, then the simile, both of which can be known. The Yuanjue jing says: "Awareness and clarity without knowing," which is this very meaning. However, between these two meanings, although one is in terms of delusion and the other in terms of the true, both are explained in terms of the absence of a cognizing illumination. Question: Delusion belongs to ignorance, so it may allow for the absence of a cognizing illumination. The true nature is clear and distinct, established by both teaching and principle; why say it lacks illumination? Answer: Now saying that the true lacks illumination merely means it lacks the illumination of subject and object; it does not lack the illumination of the luminous nature. As the Śūraṅgama-sūtra says: "The nature of enlightenment is necessarily luminous; delusion takes this as luminous awareness." Here it merely lacks the illumination of delusionally taking it as luminous awareness. In the Commentary, the subject is revealed in terms of the object; it does not mean there is merely no cognized illumination. Let the wise examine this.