大乘起信論義疏 2.26

2.26

'This function has two kinds': from here below is the second [section], which clarifies the differences in benefits obtained. Within this are two parts: first, clarifying the persons capable of seeing; second, from 'Furthermore, what ordinary persons can see...' downward, clarifying the bodies that are seen. 'This function has two kinds' is a brief enumeration. 'The consciousness that discriminates phenomena' refers to the six consciousnesses. As for 'Not knowing that it is manifested by the transforming consciousness, they therefore see it as coming from outside', all visible forms arise in reliance upon the transforming consciousness; regarding the root source of this arising, they do not know whether it is manifested by their own mind or comes from outside. Second, 'activity-consciousness' refers to the seventh consciousness. 'Those of initial aspiration' are bodhisattvas prior to the stages (bhūmis). 'The environmental retribution in which they abide' is precisely the Lotus-Treasury World. 'Constantly able to maintain [it] without destruction or loss' is the purified land of retribution. Therefore the Avataṃsaka says: 'The dharmadhātu cannot be destroyed, the ocean of Lotus-Treasury Worlds.' From 'Furthermore, ordinary persons...' downward is the second part, clarifying the bodies seen, within which are two parts: first, clarifying what ordinary persons see; second, from 'Furthermore...' downward, clarifying what bodhisattvas see. As for 'not an aspect of experiencing bliss', in the Hīnayāna teaching it is explained that the Buddha is impermanent and merely increases in wisdom through practice; hence he possesses suffering and impermanence, and therefore it is not an experiencing of bliss. From here below is the second part, clarifying what bodhisattvas see, within which are two parts: first, the direct clarification; second, analysis through questions and answers. 'Pure mind' refers to the first bhūmi. From here below is the second part, analysis through questions and answers, first asking and then answering. Within the answer are three parts: first, the direct answer; second, the explanatory answer introduced by 'so-called'; third, from 'This is not within the realm of the mental consciousness...' downward, concluding with its supremacy. As for 'Because this dharmakāya is the substance of form', someone explained: 'The dharmakāya has no form; form exists only in the response body.' This meaning is not so; this text makes it evident. In the Śrīmālā [it says]: 'The Tathāgata's form is inexhaustible; wisdom is likewise so.' The Aṅgulimālīya Sūtra says: 'Gautama's dharmakāya of wondrous form is ever serene.' Furthermore, deducing by principle: below, among the five precepts and ten virtues, there are humans and gods; why, when myriad virtues are fulfilled, would they invoke a formless retribution or lack a realm? As stated in the text above: 'The environmental retribution in which they abide has various adornments.'