起信論疏筆削記 10.34

10.34

二、答，三：初、約一佛釋。以無明下，如文。言本覺常起用者，有其兩意：一、約內熏說，即自體相熏習義，故下云：從無始來具無漏法，備有不思議業作境界之性，依此二義恒常熏習等。二、約應化說，應化不起者，但以妄染覆之，非謂本覺無此應用，亦非固心抑令不起。斯則過在於妄，何責於覺？實如崑竹有龍鳳之音，塵鏡有光明之用，如或裁之、以利磨之，於塵則何患乎？雅韻精明而不顯發耶？

Second, the answer, which has three parts: first, explaining in terms of a single Buddha. "Because ignorance..." is as in the text. Saying that original enlightenment constantly gives rise to function has two meanings: first, explaining in terms of internal permeation, which is the meaning of the permeation of its own essence and attributes; hence it says below: "From beginningless time it possesses pure dharmas and is fully equipped with the nature of inconceivable activity as spheres of experience; relying on these two meanings, it constantly permeates, etc." Second, explaining in terms of response and transformation: that the response and transformation do not arise is only because delusional defilement covers them; it does not mean that original enlightenment lacks this functioning of response, nor does it mean that an obstinate mind suppresses it and makes it not arise. In this case, the fault lies in delusion; why blame enlightenment? Indeed, just as the bamboo of Mount Kun possesses the sounds of dragons and phoenixes, and a dusty mirror possesses the function of illumination, if one cuts the former or polishes away the dust with a sharp tool, why worry that the elegant rhythm and brilliant clarity will not be revealed?