起信論疏筆削記 9.7

9.7

論　依不覺有始覺者，如依睡人方有覺人。疏三：初、別解文。本覺等者，下云：以有真如法故，能熏習無明。以熏習故，則令妄心厭生死苦、樂求涅槃等。究竟同本者，下云：而實無有始覺之異，本來平等，同一覺故。下文引證者，即隨染本覺中文。斯則本覺離染初淨，便名始覺。

Regarding the treatise's "in reliance upon non-enlightenment there is actualized enlightenment": this is just as relying on a sleeping person there is an awakened person. The commentary has three parts: first, explaining the text separately. Regarding "original enlightenment" and what follows: the text below states: "Because the dharma of tathatā exists, it is able to perfume ignorance. Through perfuming, it causes the deluded mind to feel revulsion toward the suffering of saṃsāra and to joyfully seek nirvāṇa," and so forth. Regarding "ultimately identical with the original": the text below states: "Yet in truth there is no difference of actualized enlightenment, because they are primordially equal, being the same single enlightenment." The citation of proof in the text below is precisely from the passage on original enlightenment conforming to defilement. Thus, when original enlightenment is free from defilement and initially purified, it is conveniently named actualized enlightenment.