起信論疏筆削記 15.12

15.12

一、應身，論二：一、約識舉人。疏　凡夫等者，二乘迷於本識故。凡夫即十信已還一切凡夫也。信位，雅信真如，已知唯識，然其事識麁顯猛利，任運分別心外法也。今見等者，境通染淨，雖見是佛，猶屬淨境，亦謂心外。亦可等者，前以事識為所依，今以事識為所覺。言所覺者，但能知有，非謂覺斷。然所依即是所覺，竟無異爾。依此麁識等者，其猶明鏡對質，現像不同，豈有質陋而像美耶？斯則妍媸在質，而鏡無好惡，應身之目由此而立。

1. The responsive body (nirmāṇakāya), which in the śāstra has two [parts]: 1. Identifying the persons in terms of consciousness.
[Regarding the text of the] commentary: As for "Worldlings..." and so on, it is because [followers of] the two vehicles are deluded regarding the fundamental consciousness (ālaya-vijñāna). "Worldlings" refers to all worldlings up to the ten faiths. At the stage of faith, they have refined faith in tathatā and already understand mind-only, but their phenomenal consciousness is coarse, evident, and acute, naturally differentiating dharmas external to the mind. As for "Now seeing..." and so on, the object encompasses both defiled and pure: although what they see is the Buddha, it still belongs to a pure object, and they still take it to be outside the mind. As for "It may also..." and so on, previously phenomenal consciousness was taken as that upon which [the vision] relies, while now phenomenal consciousness is taken as that which is realized. "That which is realized" means merely being able to know its existence, not realization that cuts it off. Yet that upon which it relies is precisely that which is realized; ultimately there is no difference. As for "relying on this coarse consciousness..." and so on, it is like a bright mirror facing a physical form: the manifestations of images differ; how could an ugly form yield a beautiful image? Thus beauty and ugliness reside in the form, while the mirror has no liking or disliking; the name "responsive body" is established from this.