起信論疏筆削記 16.20

16.20

一、奪。疏　淨德妙有者，即不空如來藏也。大抵同前第二中能治之文，廣如相大中辨。妄染理無者，有二意：一、真理中無此妄染，即空如來藏也；二、據妄自性，道理亦無。上文云：以一切法皆從心起，妄念而生。又云：一切法如鏡中像，無體可得等。妄不入真者，即不相應也。上文云：從本已來，一切染法不相應故。以妄體本空，將何入真，與真相應？

First, stripping away. Commentary: "The wondrous existence of pure virtues": This is the non-empty tathāgatagarbha. It is generally the same as the text of the antidotal agent in the second [refutation] above, and is broadly distinguished as in the greatness of attributes. "The principle-based non-existence of delusive defilement" has two senses: first, in the true principle there is no such delusive defilement, which is the empty tathāgatagarbha; second, according to the intrinsic nature of delusion, it is also non-existent in principle. The text above says, "Because all dharmas arise from the mind and are produced by delusive thoughts." It also says: "All dharmas are like images in a mirror, having no essence that can be grasped," and so forth. "Delusion does not enter the real": That is, they do not correspond. The text above says, "Because from the beginning it has never corresponded with any defiled dharmas." Since the essence of delusion is fundamentally empty, how could it enter the real and correspond with the real?