大乘起信論略述 2.165

2.165

論。答曰至法身不現故　述曰。此答也。諸佛如來等者。初舉法也。法身平等遍一切處者。平等遍在眾生心故。無有作意故。說自然者。能無功用起作用故。但依眾生心現者。依厭求一隨其勝劣即現報化麁細用故。眾生心者如鏡等者。次舉喻也。如是已下後法合也。心有垢者。謂有染著生死過患而無厭求見佛之機名為有垢。法身不現者。法身遍在眾生心中而不能現報化用也。非有煩惱垢故不現。以善星等煩惱心中亦見佛故。

[Treatise:] Answer: ... because the dharmakāya does not appear. [Commentary:] This is the answer. "All Buddha-Tathāgatas" and so forth: first, presenting the Dharma. "The dharmakāya is impartial and pervades all places": because it is impartially pervasive in the minds of sentient beings. "Without deliberate attention, hence called spontaneous": because it can arouse functions without effort. "Merely appearing in accordance with sentient beings' minds": relying on their aversion [to saṃsāra] and aspiration [for awakening], in accordance with their superiority or inferiority, it immediately manifests the coarse and subtle functions of enjoyment and transformation bodies. "Sentient beings' minds are like a mirror" and so forth: next, presenting the simile. From "in this way" onward: afterwards, matching the Dharma [to the simile]. "The mind having defilement": this means having the fault of clinging to birth and death without the capacity of aversion and aspiration to see the Buddha; this is called having defilement. "The dharmakāya does not appear": the dharmakāya is pervasive in the minds of sentient beings, yet cannot manifest the functions of the enjoyment and transformation bodies. It is not that it fails to appear due to the defilement of afflictions, for in the affliction-ridden minds of Sunakkhatta and others, they also saw the Buddha.