大乘起信論義疏 1.10

1.10

第三隨文解釋者，文中有二：一者初兩行偈，正明致敬三寶；二者「為欲令」下一行偈，明造論之意。就第一中有三：一「行餘」一句，明佛寶；二者「法性真」下二句，明法寶；三者「如實修行等」一句者，明僧寶也。就第一中有二句：一者一行偈明應身；二者一句明法身。言「歸命」者，是其論主敬心了辭也。內正報中命根為要，故舉要命屬彼三寶，名之為歸。為表心了，如身業中頂禮佛足，字及釋者。「命」者告也。所言「盡」者，非局之辭。言「十方」者，舉處以明所敬佛寶遍在十方，故舉在方皆依之辭。此是廣義。若言縱義應言三世，而義左右隱題言耳。言「最勝」者，是應佛十號中初號也，非群品同故曰最勝。乘如實道，來成正覺，豈非最勝？言「業遍知」者，應佛中福智二德也。福成就故眾人應供，種智成就名正遍知，十號中略舉三號。經中多舉此三號者，十號中體故。《涅槃．序品》中言「今日如來、應、正遍知將入涅槃。」《勝鬘經》亦如是說。此是一句嘆應佛名稱功德。下次一句嘆色身德。所言「色」者，以三十二相莊嚴其身，故名為色。言「無礙」者，嘆其異辭。凡夫色者質礙為義，如來之身而無礙，故曰異也。言「自在」者，嘆其勝也。轉輪聖王雖具三十二大人相而不得自在，猶苦無我。應佛非此，自在無極。此之一句嘆色身也。下次一句歎意業德。言「救世」者，救者覆義，救覆生善，即是與樂，得樂因故，此是慈也。言「大悲」者，悲者護義，護之止惡，悲能拔苦。應佛之意無出此二，是之一句嘆意業德也。自下一句合敬真身。言「及彼」者，敬應佛已兼敬真故，名之及也。對此應佛體用異故，名之為彼。言「身體」者，是法佛也，萬德積聚名之為身，法無藉他故名為體，亦可應用所依在之為體，故曰身體。所言「相」者，是報佛也，法體之相，故曰報佛。此之一句合明法身。

Third, regarding following the text to explain it, within the text there are two parts: first, the initial two verses correctly clarify paying homage to the Three Jewels; second, the one verse following 'Desiring to cause' clarifies the intention behind composing the treatise. Within the first part, there are three: first, the single phrase 'surpassing conduct' clarifies the Buddha Jewel; second, the two phrases following 'true dharmatā' clarify the Dharma Jewel; third, the single phrase 'practicing in accord with reality, etc.' clarifies the Saṅgha Jewel. Within the first, there are two phrases: first, one verse clarifies the nirmāṇakāya; second, one phrase clarifies the dharmakāya. The words 'take refuge' are the author's words expressing a complete mind of reverence. Within the internal direct reward, the life-faculty is essential; therefore, adducing this essential life and subordinating it to the Three Jewels is called taking refuge. In order to express completion of mind, it is like bowing the head to the Buddha's feet in bodily action, both in character and interpretation. 'Life' (ming) means to report. The word 'all' is an unrestrictive term. The words 'ten directions' adduce location to clarify that the revered Buddha Jewel is omnipresent across the ten directions; therefore, it adduces the phrase indicating that all directions are relied upon. This is the spatial sense. In terms of the temporal sense, one should say the three periods of time, but the meaning implicitly suggests this from both sides. The word 'supreme' is the first title among the ten titles of the nirmāṇakāya Buddha; because it is not identical to the common crowd, it is called supreme. Riding the path of reality to come and attain correct enlightenment—how could it not be supreme? The words 'activity of all-knowledge' are the two virtues of merit and wisdom in the nirmāṇakāya Buddha. Because merit is fulfilled, he is worthy of offerings by all people; because all-inclusive wisdom is fulfilled, he is called correctly and completely knowing; among the ten titles, three titles are briefly adduced. That sūtras mostly adduce these three titles is because they are the essence among the ten titles. The 'Introductory Chapter' of the Nirvāṇa Sūtra states: 'Today the Tathāgata, Arhat, Samyaksambuddha is about to enter nirvāṇa.' The Śrīmālā Sūtra also says this. This single phrase praises the merit of the name of the nirmāṇakāya Buddha. Next, the subsequent phrase praises the virtue of his physical body. The word 'form' refers to adorning his body with the thirty-two marks, and therefore it is called form. The word 'unimpeded' is a phrase praising its uniqueness. In ordinary beings, form has the meaning of material obstruction; the body of the Tathāgata, however, is unimpeded, and therefore it is called unique. The word 'sovereign' praises its excellence. Although a wheel-turning monarch is endowed with the thirty-two marks of a great man, he does not attain sovereignty, still suffering and lacking selfhood. The nirmāṇakāya Buddha is not like this; his sovereignty is limitless. This single phrase praises the physical body. Next, the subsequent phrase praises the virtue of mental activity. The words 'saving the world': 'saving' means covering; saving and covering gives rise to the good, which is bestowing joy, because of having obtained the cause of joy; this is loving-kindness. The words 'great compassion': 'compassion' means protecting; protecting stops evil, and compassion can pull out suffering. The mind of the nirmāṇakāya Buddha does not go beyond these two; this single phrase praises the virtue of mental activity. Next, the subsequent phrase jointly pays homage to the true body. The words 'and that': after paying homage to the nirmāṇakāya Buddha, also paying homage to the true [body] is why it is called 'and'. In contrast to this nirmāṇakāya Buddha, because essence and function differ, it is called 'that'. The words 'essential body' refer to the dharmakāya Buddha; the accumulation of the myriad virtues is called body, and because the Dharma does not depend on anything else, it is called essence; alternatively, it can mean that upon which the adaptive application relies is the essence, and therefore it is called essential body. The word 'characteristics' refers to the saṃbhogakāya Buddha; it is the characteristics of the essence of Dharma, and therefore it is called saṃbhogakāya Buddha. This single phrase jointly clarifies the dharmakāya.