起信論疏筆削記 17.30

17.30

疏　根本者，即根本智，證真諦理，是真見道也。論以依等者，或問曰：「真如離心緣相，又若證者離於能所，何以言真如為境界耶？」故此釋之。疏　必依轉相起者，即此轉識，約現境處便名現識，竟無別體，但據次第，義說相依。斯則依能見心有所見境，故前論云：以依能見故，境界妄現。本智證者，智與理冥，心與神會，一相一味，平等平等，實無能所之異，故頌云：若時於所緣，智都無所得，爾時住唯識，離二取相故。

The commentary states: "Fundamental": this is the fundamental wisdom that realizes the principle of absolute truth, which is the true path of seeing. The Śāstra states: "Because relying on..." and so forth: someone may ask, "Tathatā is free from the marks of mental cognition, and if realized, is free from subject and object; why speak of tathatā as an objective realm?" Therefore this explains it. The commentary states: "It necessarily arises relying on the evolving mark": this very evolving consciousness, when spoken of where it manifests objects, is called the manifesting consciousness. Ultimately they have no separate essence, but based on sequence, their mutual reliance is explained conceptually. Thus, relying on the mind capable of seeing, there is a perceived object; hence the earlier treatise stated: "Because it relies on that which can see, sensory realms falsely manifest." When the fundamental wisdom realizes it, wisdom merges with principle, and mind unites with spirit; it is of one mark and one taste, utterly equal. In truth there is no distinction of subject and object, hence the verse says: "When toward the cognized object, / wisdom does not apprehend anything at all, / at that time one abides in vijñaptimātra, / because one is free from the marks of dual grasping."