起信論註 1.35

1.35

猶如龜毛不現。鏡中妄法亦示真如體。上本來無妄故言無法可現。無可現故心境妄法望於本覺非所覺照。覺望心境非能覺照。所照既無能照無故。故言非覺照義也。此顯無有遍計所執實質可現。非覺照（答。遍計所執者。一切眾著一切境界種種分別者。則是真如者。則是無明也。故言遍計所執。真如法中覺所覺亦不可德。皆總是妄故言非覺照義。故實質可現者。如真法中無有一箇實質所現。猶如鏡中妄法不現。妄法總是虛幻實質者猶如實一箇妄法則言實質所現。猶如鏡中妄法不現故言非覺照義）。

[Delusory dharmas] do not appear, just like a hare's horns [or] turtle's hair. Delusory dharmas in the mirror also indicate the essence of tathatā. There is originally no delusion upon it, hence it says 'there is no dharma that can appear'. Because nothing can appear, the delusory dharmas of mind and its objects, looking toward original enlightenment, are not that which is enlightened and illuminated; enlightenment, looking toward mind and its objects, is not that which enlightens and illuminates. Since that which is illuminated does not exist, that which illuminates does not exist; hence it is said, 'it does not have the meaning of enlightening illumination'. This reveals that there is no real substance of the imagined nature that can appear; it is not enlightening illumination. (Answer: 'Imagined nature' means all sentient beings clinging to all spheres of cognition with various discriminations; that is tathatā [in essence, yet] that is avidyā; hence it is called 'imagined nature'. Within the dharma of tathatā, enlightenment and what is enlightened are also unobtainable; they are all entirely delusory, hence it is said 'it does not have the meaning of enlightening illumination'. Therefore, as for 'a real substance can appear': just as within the real dharma there is no single real substance that appears, like delusory dharmas not appearing in a mirror. Delusory dharmas are entirely illusory; as for a 'real substance', if there were really a single delusory dharma, then it would be said that 'a real substance appears'. Just as delusory dharmas do not appear in a mirror, hence it is said 'it does not have the meaning of enlightening illumination'.)