起信論疏筆削記 11.71

11.71

答中二：一、答無塵。疏　以一切下，意云：一切法從心起故，所起無體，即是一心。《楞伽》云：心亦唯是心，非心亦心起，種種諸色相，通達皆是心。又疑下，躡所答處，以起此疑。疑意云：既是真淨一心，因何起作諸法？《楞嚴》滿慈、《圓覺》剛藏皆同此意。由妄等者，其猶淨眼不合見華，但以翳覆便見華相，妄念即根本無明也。又亦下，是前疑中之別意，非續次所起，文意可知。但前約依他釋，此約遍計也。釋云下，意云：如見空華，是汝眼病。如《楞伽》云：如愚不了繩，妄取以為蛇，不了自心現，妄分別外境。

In the answer there are two parts: 1. Answering that there are no sense objects. The Commentary says: "Because all..." below: the idea is, because all dharmas arise from the mind, that which arises has no substance and is precisely the One Mind. The Laṅkāvatāra-sūtra says: "Mind is also only mind; what is not mind also arises from the mind; the diverse physical marks are completely understood to be mind." "Also doubting..." below seizes upon what was answered to raise this doubt. The doubt's idea is: since it is the truly pure One Mind, why does it give rise to and make all dharmas? Pūrṇa Maitrāyaṇīputra in the Śūraṅgama-sūtra and Vajragarbha in the Yuanjue jing both share this intention. "Due to deluded..." etc.: it is like a healthy eye which should not see flowers [in the sky], but merely because it is veiled by a cataract, it sees the marks of flowers; deluded thoughts are precisely fundamental ignorance. "Also, furthermore..." below is a different idea within the preceding doubt, not arising in direct sequence; the text's meaning is understandable. The former was merely explained in terms of paratantra, whereas this is in terms of parikalpita. "Explaining, it says..." below: the idea is: like seeing flowers in the sky, it is your own eye disease. As the Laṅkāvatāra-sūtra says: "Like a fool who, not understanding the rope, falsely takes it to be a snake, not understanding what is manifested by their own mind, they falsely differentiate external objects."