起信論疏筆削記 15.16

15.16

疏　答眾生下，二、源同派異迷悟答。眾生至無二者，標本也。眾生是妄，以對於妄，故言真心。諸佛是相，以對於相，故云其體。平等者，顯無增減。無二者，一體不分。謂眾生真心即是諸佛之體，無有增減，不分二別。但眾生下，釋未顯用也。以無明有力，遂令真如體隱，但現染法，起於九相。真既無力故，不能現應身淨用，如水為風所擊，但起波而不能現像也。以彼下，出用顯所以也。內熏妄心者，如前文云：以有真如法故，即熏習無明，令其妄心厭生死苦，樂求涅槃等。今文通說，故云熏妄心。厭求劣者，凡夫二乘雖有厭求，而未能起勇猛精進唯心大行，故所現用但是應身，麁而且顯。厭求增者，三賢已上乃至十地，所見報身漸漸微細，以隨厭求增勝現故。厭求息者，無明盡故，所證窮故。始覺等者，無妄可斷，故始覺同本覺；無生可度，故化身歸法身。平等者，始本平等，真應平等，故再言之，無二無別亦復如是。未至下，結答。既佛身麁細皆由欣厭勝劣，此不亦唯識之義耶？是故論云轉識現也。

[Regarding the text of the] commentary: From "Answer: Sentient beings..." downward, 2. The answer that the source is the same while the branches differ, in terms of delusion and awakening. From "sentient beings" to "are non-dual" marks the source. Sentient beings are false; in contrast to the false, it says "true mind". The Buddhas are marks; in contrast to marks, it says "their essence". "Equal" reveals that there is neither increase nor decrease. "Non-dual" means they are of one essence, not divided. This means that the true mind of sentient beings is precisely the essence of the Buddhas, without increase or decrease, not divided into two. From "Only sentient beings..." downward explains that the function has not yet been manifested. Because ignorance is forceful, it consequently causes the essence of tathatā to be hidden, merely manifesting defiled dharmas and giving rise to the nine marks. Since the true is powerless, it cannot manifest the pure function of the responsive body, just as water struck by the wind only raises waves and cannot manifest images. From "Because that..." downward reveals the reason why the function becomes manifest. As for "internally perfuming the false mind", as the previous text says: "Because the dharma of tathatā exists, it perfumes ignorance, causing its false mind to loathe the suffering of birth-and-death and joyfully seek nirvāṇa," and so forth. The present text speaks generally, hence it says "perfumes the false mind". As for "their loathing and seeking are inferior", although worldlings and [followers of] the two vehicles have loathing and seeking, they are not yet able to give rise to the valiant and energetic great practice of mind-only; therefore, the function that manifests is merely the responsive body, coarse and evident. As for "their loathing and seeking increase", from the three stages of worthiness upward to the ten stages (bhūmi), the saṃbhogakāya they perceive becomes gradually subtler, because it manifests in accordance with the increase and superiority of their loathing and seeking. As for "loathing and seeking cease", it is because ignorance is exhausted and what is realized is fathomed to the utmost. As for "actualized enlightenment..." and so on, there is no falsehood to be severed, so actualized enlightenment is identical with original enlightenment; there are no sentient beings to be saved, so the transformation body returns to the dharmakāya. "Equal" means that the actualized and the original are equal, the true and the responsive are equal; hence it is stated again, and "without duality or distinction" is likewise like this. From "Not yet reaching..." downward concludes the answer. Since the coarseness and subtlety of the Buddha's body both depend on the superiority and inferiority of joyful seeking and loathing, is this not the meaning of mind-only? Therefore, the śāstra states that it is manifested by the transforming consciousness.