大乘起信論義疏 2.45

2.45

「解行發心」者以下，釋第二章門，此中有二：一者、明其總勝，當知轉勝解行俱明也；二者、「以是菩薩」下，明其別勝。就第二中有二：一者、明其解勝；二者、「以知法性」下，明其行勝。就行勝中以六度辨，此六之中各分有二：一者、明理；二者、明以理成行。「證發心」者以下，明釋證發心。此中有二：一者、明所證法；二者、「唯真如」下，明能證行。就初中有五句，從「淨心地至究竟地」者，就人位辨。「證何境界」者，設問發起十地之中所證理通。「所謂真如」者，表所證法也。「以依轉識說為境界」者，以熏修緣故所證境異，若廢行緣則無境界之異。「而此證者無有境界」者，是遣相也。自下明其能證之行，此中有三：一者、從初地以上至七地以還，明能證行；二者、「又是菩薩發心」以下，明八地以上能證之行；三者、「又是菩薩功德」以下，明第十地能證之行。就初中有二雙：一者、真應相對以辨；二者、「而實菩薩」以能化相對以辨。就初中有二：一者、明真身。唯真如智為法身也。二者、明應身。此中有二：一者、別明異化；二者、「如是」以下，結明應化無邊。是菩薩於一得頃示越地成正覺，或說無量久遠劫中修行成佛，眾生根性不同則有萬差，而引要言無出此二謂懈怠、怯弱。為此二人，故為此說也。自「而實菩薩」下，第二雙，此中有二：一者、明能化；二者、「以一切菩薩」以下，明所化。「而實菩薩種性、發心所證皆等，無超過法」者，種性以上無利鈍差別，而所化不同，故種種不同也。以一切示化菩薩下，「所見所聞根欲性異」者，是所化也。「故示所行亦有差別」者，隨示能化也。自「又是菩薩」下，第二明八地已上，能證之行，此中二：一者、舉數表相；二者、「云何」以下，列名即釋。「微細相」者，無功用故。行相微細名微細相。此三心中，前一是真，後二是妄。自「又是菩薩」下，第三明第十地能證之行，就此中有二：一者、明因滿果成；二者、以問答重明。就初中有二：一者、明其因滿，故報身成立；二者、「謂以一念」下，明其惑盡之相。「又是菩薩功德成滿」者，明因行滿也。「於色究竟處示世間高大身」者，明其報身成。自下明相。「一念相應慧」者，是緣智終一念解也。以此解故，無明頓盡、種智現前，以此種智現前故，自然而有不思議業用充法界，能現十方利益眾生也。

From "aspiration through understanding and practice" onward explains the second chapter-heading, in which there are two [parts]: first, explaining its overall superiority, where one should know that both understanding and practice become increasingly superior and are clearly revealed; second, from "Because this bodhisattva..." onward, explaining its specific superiorities. Within this second [part] there are two: first, explaining the superiority of their understanding; second, from "Because they know the dharmatā..." onward, explaining the superiority of their practice. Within the superiority of practice, it is explained by means of the six perfections; within each of these six there are two divisions: first, explaining the principle; second, explaining the perfection of practice by means of the principle. From "aspiration through realization" onward explains and interprets aspiration through realization. Here there are two: first, explaining the dharma that is realized; second, from "only tathatā..." onward, explaining the practice that realizes [it]. Within the first there are five clauses. From "from the stage of pure mind up to the ultimate stage" explains it in terms of the levels of persons. "What sphere of cognition do they realize?" poses a question to bring forth the principle realized throughout the ten stages, which is common [to all]. "The so-called tathatā" indicates the dharma that is realized. "It is spoken of as a sphere of cognition on the basis of transforming consciousness" means that the realized sphere differs according to the conditions of perfuming and cultivation; if one sets aside the conditions of practice, there is no difference in the sphere of cognition. "Yet this realization has no sphere of cognition" eliminates the characteristics [thereof]. Below this explains the practice that realizes [it], within which there are three: first, from the first stage up to the seventh stage, explaining the practice that realizes [it]; second, from "Furthermore, as for this bodhisattva's aspiration..." onward, explaining the practice of realization from the eighth stage onward; third, from "Furthermore, as for this bodhisattva's merit..." onward, explaining the practice of realization of the tenth stage. Within the first there are two pairs: first, explained in terms of the contrast between the true and responsive [bodies]; second, from "yet in reality the bodhisattva..." onward, explained in terms of the contrast with those who can convert [others]. Within the first [pair] there are two: first, explaining the true body—the wisdom of tathatā alone is the dharmakāya; second, explaining the responsive body. Here there are two: first, specifically explaining distinct transformations; second, from "Such..." onward, concluding by explaining the boundless responsive transformations. In the space of a single moment this bodhisattva manifests leaping over stages to achieve correct enlightenment, or it is said that they cultivate practice over immeasurable and distant kalpas to become a Buddha. The roots and natures of sentient beings are varied and possess ten thousand differences, but if one extracts the essential point, they do not go beyond these two: namely, the indolent and the faint-hearted. It is for these two kinds of persons that this teaching is given. From "Yet in reality the bodhisattva..." onward is the second pair, in which there are two: first, explaining those who can convert; second, from "Because all bodhisattvas..." onward, explaining those who are converted. "Yet in reality the lineage, aspiration, and realization of bodhisattvas are all equal, and there is no dharma of surpassing" means that from the lineage onward there is no distinction of sharp or dull faculties, yet because those who are converted differ, their manifestations are manifold and varied. Under "Because all bodhisattvas who manifest transformations...", "their inclinations, desires, and natures seen and heard differ" refers to those who are converted. "Therefore their manifested practices also have distinctions" accords with and manifests those who can convert. From "Furthermore, this bodhisattva..." onward is the second [section], explaining the practice of realization of the eighth stage and above, within which there are two: first, presenting the numbers to indicate the characteristics; second, from "What are they?" onward, listing the names and explaining them. "Subtle marks" is because of effortlessness: when the marks of practice are subtle, they are called subtle marks. Among these three minds, the first is true and the latter two are deluded. From "Furthermore, this bodhisattva..." onward is the third [section], explaining the practice of realization of the tenth stage, within which there are two: first, explaining the completion of causes and the fulfillment of the fruit; second, re-explaining by means of questions and answers. Within the first there are two: first, explaining the completion of their causes, whereby the saṃbhogakāya is established; second, from "That is to say, through the wisdom associated with a single thought..." onward, explaining the aspect of the exhaustion of afflictions. "Furthermore, this bodhisattva's merit is fully accomplished" explains the fulfillment of causal practices. "Manifesting a tall and vast body in the world at the Akaniṣṭha heaven" explains the completion of their saṃbhogakāya. Below this explains its aspects. "Wisdom associated with a single thought" is the single thought of understanding at the culmination of conditioned wisdom. Due to this understanding, avidyā is suddenly exhausted and the wisdom of all modes becomes manifest; because this wisdom of all modes becomes manifest, there are naturally inconceivable functions of activity filling the dharmadhātu, capable of manifesting in the ten directions to benefit sentient beings.