大乘起信論廣釋卷第三．四．五 3.32

3.32

[Treatise:] Because there is the deluded thinking of non-awakening, [one can know the meaning of true awakening; if separated from the mind of non-awakening, then there is no self-characteristic of true awakening that can be spoken of.] [Commentary:] This reveals awakening in reliance on delusion. "Because there is the deluded thinking of non-awakening" and so forth explains that delusion has the function of initiating purity. "If separated from the mind of non-awakening" and so forth explains that the true has the sense of depending on delusion. Indeed, only delusion that relies on the true can reveal the true, and the true that follows delusion in turn depends on delusion to be revealed. Although this is briefly stated, to explain it extensively: discrimination is produced by avidyā perfuming the true; because of this deluded thinking, one can know names and meanings; hence, in contrast to this delusion, the name of true awakening is spoken of. However, as for the name and substance of true awakening, the name is established by true and delusion depending on each other; directly with regard to the true substance, there are no names or characteristics whatsoever. If separated from non-awakening, there is nothing to depend upon, so there is no self-characteristic of true awakening that can be revealed and spoken of. Hence the text below says: "Defiled dharmas and pure dharmas are all mutually dependent, and have no characteristics that can be spoken of." The intention here is to say that if separated from what is depended upon, that which depends is also nonexistent, and both subject and object become tranquil; in the end, neither awakening nor non-awakening can be spoken of. Hence the verse in the Laṅkāvatāra says: "Far removed from awakening and what is awakened."