起信論疏筆削記 16.11

16.11

二、真非妄。疏　豈同等者，有兩義：一究竟不究竟故、二覺知不覺知故。故《圓覺疏》云：方之海印，越彼太虛。《華嚴》云：解如來身非如虛空，無量功德妙法所圓滿故。問：上云正義為能治，邪執為所治，前既已顯正義，此文只應但明邪執，何故復有能治之文，豈不重耶？答：前文正義雖是能治，以未能約執對顯。今此文中逐段別舉執相，將前正義別別對破，斯則由此邪執，顯得前義正真。亦由前義明得此執偽妄，故須別舉治文也。只如此段對治之文，即當前云：一切諸法，唯依妄念而有差別。又云：非有相、非無相。又云：依此法身說名本覺。又智淨相，法出離鏡。又以法身為智身等。並是此能治之文也。

Second, the real is not the false. Commentary: "How could it be the same as…" and so on has two senses: first, because of being ultimate versus non-ultimate; second, because of being cognizant versus non-cognizant. Thus the Commentary on the Sūtra of Complete Enlightenment says: "Compared to the oceanic reflection, it surpasses the great void." The Avataṃsaka-sūtra says: "Understand that the Tathāgata's body is not like empty space, because it is perfected by immeasurable merits and marvelous Dharmas." Question: Above it was said that the correct meaning is the antidotal agent and the erroneous attachments are the objects to be remedied. Since the correct meaning has already been explained earlier, should not this text only elucidate the erroneous attachments? Why is there once again text presenting the antidotal agent? Is this not redundant? Answer: Although the correct meaning in the preceding text is the antidotal agent, it had not yet been explicitly contrasted with the attachments. Now, in this text, the marks of attachment are raised individually in successive passages, and the earlier correct meaning is applied to refute them one by one. Thus, on account of these erroneous attachments, the earlier meaning is revealed as correct and true; and likewise, on account of the earlier meaning, these attachments are shown to be false and delusive. Therefore it is necessary to present the antidotal text separately. Just as in this section the text of the antidote corresponds to what was said earlier: "All dharmas are differentiated solely dependent on delusive thoughts"; and again: "neither having marks nor lacking marks"; and again: "Dependent on this dharmakāya it is called original enlightenment"; as well as the mark of purity of cognition, the mirror of emergence from dharmas, and taking the dharmakāya as the body of cognition, and so forth. All of these are the text of this antidotal agent.