大乘起信論略述 1.108

1.108

論。以有不覺至自相可說　述曰。此即依迷顯覺也。以有不覺妄相心故能知名義為說真覺者此明妄有起淨之功要。由妄相能知名義。故對此妄說真覺名。以就真體無名相故。若離不覺之心即真覺自相可說名者。此明真有待妄之義。若離不覺無以說真。所待既無。能待無。故能所寂靜。終不可說覺與非覺。

[Treatise:] Because there is non-awakening... a self-mark that can be spoken of.
[Commentary:] This is revealing awakening based on delusion. “Because there is the mind of deluded marks of non-awakening, one can know names and meanings and speak of true awakening” clarifies that delusion has the efficacy of bringing forth purity: it is precisely because deluded marks can know names and meanings that, in contrast to this delusion, the name “true awakening” is spoken. For, in terms of the ultimate essence, there are no names or marks. “If one departs from the mind of non-awakening, then true awakening has no self-mark of which a name can be spoken” clarifies that the ultimate has the meaning of being dependent on delusion. If one is separated from non-awakening, there is no means to speak of the ultimate. Since what is depended upon does not exist, that which depends on it does not exist either; hence, both the active and passive are quiescent, and in the end one can speak neither of awakening nor of non-awakening.