起信論疏筆削記 4.17

4.17

疏　遍知下，別釋，中四：初明佛意業。真智下，亦名實智、根本、正體智等。此智證理之時，盡真如際無不圓極，故名遍知，即如理智證真義。俗智下，亦名權智、後得等。此智分別緣生染淨等法，無不明了；亦名遍知，即如量智達俗義。理量下，雙結也。謂此二智緣二境時，不前不後、亦不一時，智體無二，境亦無二。智無二者，其體不異，其用有殊，約知真處名為真智，約知俗處名為俗智。境無二者，謂色即是空，為真境；空即是色，為俗境，由是證真時必達俗，達俗時必證真。證真達俗竟無前後，況無心外之境，何有境外之心？心境渾融，為一法界。強分能所，故曰智境；了無能所，方曰無倒遍知。無倒即正也，如理如事故。

In the Commentary, from "all-knowing" downward, there is the specific explanation, which has four parts: first, clarifying the Buddha's mental action. From "real cognition" downward, it is also called actual cognition, fundamental [cognition], correct essential cognition, and so forth. When this cognition realizes the principle, it exhausts the limit of tathatā with nothing that is not fully perfected; therefore it is called "all-knowing," which is the meaning of realizing the real through cognition that accords with principle. From "conventional cognition" downward, it is also called provisional cognition, subsequently attained [cognition], and so forth. This cognition conceptually differentiates conditionally arisen defiled and pure dharmas, with none that are not distinctly clear; it is also called "all-knowing," which is the meaning of comprehending the conventional through cognition that accords with measure. From "principle and measure" downward, there is a joint conclusion. This means that when these two cognitions cognize the two objects, they are neither before nor after, nor are they simultaneous; the essence of cognition is non-dual, and the objects are also non-dual. As for the non-duality of cognition: its essence is not different, while its functions are distinct; in terms of knowing the real, it is named "real cognition," and in terms of knowing the conventional, it is named "conventional cognition." As for the non-duality of objects: form being precisely emptiness is the real object; emptiness being precisely form is the conventional object. Hence, when realizing the real, one must comprehend the conventional; when comprehending the conventional, one must realize the real. Realizing the real and comprehending the conventional in the end have no before and after. Moreover, since there are no objects outside the mind, how could there be a mind outside objects? Mind and objects are completely fused, forming a single dharmadhātu. Forcibly distinguishing subject and object, one therefore speaks of "cognition and object"; only when subject and object are completely absent is it called "uninverted all-knowing." "Uninverted" means correct, because it accords with both principle and phenomena.