大乘起信論內義略探記 1.32

1.32

Question: Since one only gives rise to the activities of benefiting others after having accomplished benefit for oneself, why is benefiting others spoken of as beginningless? Answer: There are two explanations. One says: In a single thought the Tathāgata universally responds to the three periods of time; because what is responded to is beginningless, that which responds is also beginningless. Just as in a single thought perfect gnosis universally reaches the boundless objects of the three periods of time, because the objects are boundless, the gnosis is also boundless. The aspects manifested by boundless gnosis are therefore without beginning or end; this cannot be measured by the conscious mind. The second says: Because avidyā is exhausted, initial awakening is identical to innate [awakening]. Yet from beginningless cosmic ages, that awakening constantly gives rise to active functions to benefit sentient beings. Because all Buddhas are without distinction and without new or old, there is no difference between initial and innate awakening for any of them. Since it is fundamentally equal, without beginning or end, it can transform sentient beings; this is the function of tathatā, hence it is called inconceivable activity. This function and the minds of sentient beings are originally non-dual; but when sentient beings do not awaken and drift with the stream, the function does not manifest. When the deluded mind experiences revulsion and seeks [awakening], the function manifests within the mind according with their faculties, without forming the intention "I manifest distinctions"; hence it is called spontaneous.