起信論疏筆削記 15.22

15.22

疏　答即此下，八、文異還同一義答。意云：佛之悲願即是眾生真心之悲願，無二無別。若就佛說名佛悲願，若就眾生說即是真心之悲願也。謂無下，釋成，謂真心即是悲願性故，性是佛體，佛體所起之用，宜名佛悲願也。猶如一物，本屬大家，男女各用，皆稱己有。性起者，性無彼此，用何成二耶？

[Regarding the text of the] commentary: From "Answer: Precisely this..." downward, 8. The answer that different texts still converge on one meaning. The intent is: the Buddha's vows of compassion are precisely the vows of compassion of sentient beings' true mind, without duality or distinction. If spoken with reference to the Buddha, they are called the Buddha's vows of compassion; if spoken with reference to sentient beings, they are the vows of compassion of the true mind. As for "meaning that without..." and so on, this explains and completes it, meaning that the true mind is precisely the nature of vows of compassion; the nature is the essence of the Buddha, and the function arisen from the essence of the Buddha is appropriately named the Buddha's vows of compassion. It is just like an object that originally belongs to the master of the house: when used separately by men and women, each claims it as their own. As for "nature-origination" (prakṛti-sambhava), nature has no this or that; how could function become two?