起信論疏筆削記 14.41

14.41

二、別，論　大智等者，此有通別：通則智即是慧，光即是明，又智慧即是光明；別則以義目之名智慧，以相取之曰光明。智即是體，慧即是用，光即體之相也，明即用之相也。如摩尼珠體有光明，以自瑩曰光，照物曰明。遍通凡聖名大，依法所顯曰義。復言自體者，顯是即體之相無二別故。疏　本覺智明者，但取通意爾。論　遍照等者，即始覺也。法界有二，謂理及事。始覺照理即如理智，始覺照事即如量智，理量齊鑑故云遍也。疏　本覺者，就體而言也。即彼本覺顯照義邊，便名始覺，始覺之體，元是本覺故。論　真實等者，依根所發，了境義邊，名為識知。了如理事，永離諸過，故云真實。疏　無倒者，即離四倒及餘執計也。

Second, the specific [explanation]. The treatise states: "Great wisdom..." This has a general and a specific [sense]: in the general sense, cognition (zhì) is prajñā (huì), light is brightness, and wisdom (zhìhuì) is radiance (guāngmíng). In the specific [sense], when designated by its meaning it is called "wisdom," and when apprehended by its marks it is called "radiance." Cognition is the essence, while prajñā is the function; light is the mark of the essence, while brightness is the mark of the function. Like the essence of a maṇi jewel possessing radiance: its self-luminosity is called "light," while its illuminating objects is called "brightness." Universally pervading ordinary beings and sages is called "great"; that which is revealed according to the Dharma is called "meaning" (or "attribute"). Further stating "its own essence" reveals that these marks are identical with the essence, without being two separate things. The commentary states: "The cognitive brightness of original enlightenment..."—this merely takes the general sense. The treatise states: "Universally illuminating..."—this is actualized enlightenment. The realm of reality (dharmadhātu) has two [aspects]: principle and phenomena. When actualized enlightenment illuminates principle, that is cognition that accords with principle (yathāvadbhāvikatājñāna); when actualized enlightenment illuminates phenomena, that is cognition that accords with extent (yāvadbhāvikatājñāna). Because it perceives principle and extent equally, it is said to "universally [illuminate]." The commentary states: "Original enlightenment..."—this is spoken in terms of essence. When that original enlightenment shows its illuminating aspect, it is then named "actualized enlightenment"; the essence of actualized enlightenment is originally original enlightenment. The treatise states: "True and real..."—arising based on sense faculties and discerning objects, this aspect is called "consciousness and cognition." Discerning principle and phenomena as they are, forever free from all faults, it is therefore called "true and real." The commentary states: "Non-inverted..."—that is, free from the four inversions and all other clung-to conceptualizations.