起信論疏筆削記 11.35

11.35

合中，疏　此二者，即上無漏無明義，如下說。而非實有者，從分別生，故經云：幻妄稱相。然幻之一喻、諸教多引，以喻染淨其體不實。良以五天此術頗眾，見聞既審，法理易明。今依古德解釋此義，法喻略開五種。喻之五者，如結一巾幻作一馬，一所依巾、二幻師術法、三所幻馬、四馬有即空、五癡執為實。法之五者，一真性、二識心、三依他起、四我法即空、五迷執我法。更無別體者，經云：其性真為妙覺明體。

In the application, Commentary: 'These two' refers to the meanings of the unpolluted and ignorance above, as explained below. 'And not truly existent' means arising from conceptual differentiation; hence the sūtra says: 'Falsely calling them marks of illusion.' The single simile of illusion is frequently cited by various teachings to illustrate that the essence of defilement and purity is not real. This is truly because in the five regions of India this craft was quite prevalent; when seen and heard distinctly, the principle of dharma is easily understood. Now, relying on past masters to explain this meaning, dharma and simile are briefly divided into five kinds. The five of the simile: like knotting a cloth to conjure a horse—first, the relying cloth; second, the illusionist's craft; third, the conjured horse; fourth, the horse's existence being precisely empty; fifth, the foolish grasping it as real. The five of dharma: first, the true nature; second, the consciousness mind; third, paratantra; fourth, self and dharmas being precisely empty; fifth, the deluded grasping of self and dharmas. 'Having no separate essence' refers to the sūtra saying: 'Its nature is truly the subtle enlightened luminous essence.'