釋摩訶衍論 1.42

1.42

論曰：此一頌中復有二門。云何為二？一者體攝一切眾身門、二者總達法藏僧伽門。體攝門者，盡攝一切無量眾生生滅流轉無常身故，如本彼身體相故。總達門者，以如是眾身總達於諸甚深法藏一切如實修行者故，如本及法性真如海無量功德藏如實修行故。等言總通和南之意。論師依幾法僧而和南耶？其相云何？頌曰：

The commentary says: In this single verse there are again two approaches. What are the two? First is the approach of the essence gathering all beings' bodies; second is the approach of comprehensively reaching the Saṅgha of the Dharma-store. The approach of gathering the essence means gathering all the impermanent bodies of measureless sentient beings that undergo arising, ceasing, and transmigration; hence the root [text says], 'the essence and marks of their bodies.' The approach of comprehensively reaching means that with these bodies of beings one comprehensively reaches all those who practice in accordance with reality throughout the profound Dharma-stores; hence the root [text says], 'and the ocean of tathatā of dharma-nature, the store of measureless virtues, those who practice in accordance with reality.' The word 'and so forth' broadly conveys the sense of bowing in reverence. In reliance on how many [aspects of] Dharma and Saṅgha does the treatise master bow in reverence? What are their characteristics? The verse says: