起信論疏筆削記 15.20

15.20

疏　答眾生下，六、心體佛體無差答。佛體等者，意云：眾生真心既即諸佛真體，當知眾生所起應化，即是諸佛應化，此即先指體同也。華嚴下，引證。義一者，體也，真如之體無差別故。既從下，結答用同。據前答問，合云：何得不是眾生真心之應化耶？疏文但結法身，法身即是眾生真心，故存略也。

[Regarding the text of the] commentary: From "Answer: Sentient beings..." downward, 6. The answer that the essence of mind and the essence of Buddha are without distinction. As for "The essence of the Buddha..." and so on, the intent is: since the true mind of sentient beings is precisely the true essence of the Buddhas, one should know that the responses and transformations arisen from sentient beings are precisely the responses and transformations of the Buddhas. This first points out that the essence is identical. From "The Avataṃsaka..." downward quotes proof. "The meaning is one" refers to the essence, because the essence of tathatā has no distinction. From "Since following..." downward concludes the answer that the functions are identical. Based on the previous question and answer, it should properly say: "How could it not be the response and transformation of sentient beings' true mind?" The commentary text merely concludes with the dharmakāya; because the dharmakāya is precisely the true mind of sentient beings, it is kept brief.