大乘起信論略述 1.99

1.99

論。所謂無量至得利益故　述曰。此辯釋也。所謂無量功德相者。橫顯業德廣多無量。常無斷絕者。竪顯業根緣窮三際。隨眾生根自然相應者。顯業勝能無功應機種種而現。得利益者。顯業勝益利潤不虛。此功德相是真如用。不待作意思議而起。是故名為不思議業。此真如用雖在佛身。與眾生心本來無二。但為眾生無明不覺。隨緣現染。用則不現。若彼妄心厭求返流真用漸顯。則於彼心稱根顯現。非謂心外不思議業。

[Treatise:] "Namely, relying on immeasurable… because they attain benefit."

Commentary: This explains and analyzes. 'Namely, immeasurable phases of virtue' horizontally reveals that the virtues of activity are vast and immeasurable. 'Constantly without interruption' vertically reveals that the root of activity and conditions exhaust the three periods of time. 'Naturally according with the faculties of sentient beings' reveals the superior capacity of activity to respond without effort to capacities, manifesting variously. 'Attaining benefit' reveals that the superior benefits of activity provide fruitful enrichment without fail. These phases of virtue are the function of tathatā, arising without waiting for intentional reflection; therefore it is named 'inconceivable activity.' Although this function of tathatā exists in the Buddha's body, it is originally not two from the minds of sentient beings. It is only because of sentient beings' avidyā and non-awakening that, manifesting defilement in accord with conditions, the function does not appear. If that deluded mind feels weary [of saṃsāra], seeks [liberation], and turns back the flow, the true function will gradually become manifest, appearing to that mind in accordance with its faculties; it does not mean there is an inconceivable activity outside the mind.