說無垢稱經疏 2.14

2.14

贊曰：上二句，顯得決定法功德。下二句，顯得根上下智力功德。妙印有二：一有差別，謂三法印，一諸行無常、二涅槃寂靜、三諸法無我，此通大小二乘法印。二無差別，無相理為能印、所轉教法輪為所印。咸者皆也。得者獲也。由諸菩薩任運得無相理妙印所印之教，所以能轉不退法輪。未任運得無相理妙印所印之教，畢竟不能轉不退法。此以下句釋上二句，如是便無四十一句。若依第二解，便成四十一句。無相妙印即無相教，教之所印謂無相理，此諸菩薩皆任運得無相教印所印之無相理。前修十力雖分已得，尚未圓滿；此大菩薩，皆於十力第四力中圓滿得之，名為善知有情根品。以舊經初云「善解法相」。由解法相能詮無相法教。故能隨轉不退法輪。或諸菩薩善解一切法之真體，謂任運得無相之理，相者體故。雖知二解，今符新教，義理疎脫智者當知。

Commentary: The upper two lines reveal the virtue of attaining determined dharmas. The lower two lines reveal the virtue of the power of knowledge regarding the superior and inferior faculties. The wondrous seal is twofold: first, distinct, meaning the three Dharma seals—first, all conditioned things are impermanent; second, nirvāṇa is tranquility; third, all dharmas are without self—which are the Dharma seals common to both the Great and Small Vehicles. Second, non-distinct, wherein the markless principle is that which can seal, and the wheel of Dharma of the teaching rolled forth is that which is sealed. 'All' means every one. 'Obtained' means gained. Because the bodhisattvas have naturally obtained the teaching sealed by the wondrous seal of the markless principle, they are able to roll the non-retrogressing wheel of Dharma. If one has not naturally obtained the teaching sealed by the wondrous seal of the markless principle, one is ultimately unable to roll the non-retrogressing Dharma. This is explaining the upper two lines with the lower lines, so that there are no forty-one lines. If following the second interpretation, it then constitutes forty-one lines. The wondrous seal of the markless is precisely the markless teaching, and what is sealed by the teaching is the markless principle; all these bodhisattvas have naturally obtained the markless principle sealed by the markless teaching seal. Although they had previously partially obtained the cultivation of the ten powers, they were not yet complete; these great bodhisattvas have all attained it completely in the fourth power among the ten powers, which is called 'skillfully knowing the categories of faculties of sentient beings.' Because the earlier sūtra initially said 'skillfully understanding the characteristics of dharmas.' Through understanding the characteristics of dharmas, they are able to express the teaching of the markless Dharma. Therefore, they are able to roll forth the non-retrogressing wheel of Dharma in succession. Alternatively, the bodhisattvas skillfully understand the true essence of all dharmas, meaning they naturally obtain the markless principle, because 'characteristics' means essence. Although knowing these two explanations, now following the new translation of the teaching, the wise should know that the doctrine is loose and disjointed.