起信論疏 1.11

1.11

第三消文，文有三分：初三行偈，歸敬、述意；「論曰」以下，正立論體；最後一頌，總結迴向。初三偈中，即有二意：前之二頌，正歸三寶；其後一偈，述造論意。初歸敬中有二：「歸命」二字，是能歸相；「盡十方」下；顯所歸德。能歸相者，敬順義是歸義，趣向義是歸義。命謂命根，總御諸根，一身之要唯命為主，萬生所重莫是為先。舉此無二之命，以奉無上之尊，表信心極，故言歸命。又復歸命者還源義，所以者，眾生六根從一心起，而背自原、馳散六塵；今舉命總攝六情，還歸其本一心之原，故曰歸命。所歸一心，即是三寶故也。「盡十方」下，顯所歸德。此中應說三寶之義，義如別說，今且消文。文中有三，謂佛法僧寶，之內亦有三意：先歎心德、次歎色德，第三句者舉人結歎。歎心德中，歎用及體。初言「盡十方最勝業」者，是歎業用，謂現八相等化眾生業，盡十方界、遍三世際，隨諸可化，作諸佛事，故言盡十方最勝業。如《對法論》云「業大性者，窮生死際，示現一切成菩提等，建立廣大諸佛事故。」彼舉三世，此顯十方也。言「遍智」者，是歎智體，所以業用周於十方者，由其智體無所不遍故也。智體周遍，故言遍智。如《攝論》云「猶如虛空，遍一切色際，無生住滅變異；如來智亦爾，遍一切所知，無倒、無變異故。」歎心德竟。次歎色德，於中亦二：「色無礙」者，歎色體妙；言「自在」者，歎色用勝。初言色體者，如來色身萬行所成，及不思議熏習所成，雖有妙色而無障礙；一相一好，無際無限，故言噵色無礙。如《華嚴經》言「求空邊際猶可得，佛一毛孔無崖限；佛德如是不思議，是名如來淨知見」故。雖無質礙而有方所示現之義，故得名色而無礙也。言自在者，歎其色用，謂五根互用、十身相作等，故言色自在。五根互用者，如《涅槃經》八自在中說；十身相作者，如《華嚴經．十地品》說。歎色德竟。「救世大悲者」者，是第三句舉人結歎。佛猶大長者，以眾生為子，入三界火宅，救諸焚燒苦，故言救世。救世之德，正是大悲。離自他悲，無緣之悲諸悲中勝，故言大悲。佛地所有萬德之中，如來唯用大悲為力，故偏舉之，以顯佛人。如《增一阿含》云「凡聖之力有其六種。何等為六？小兒以啼為力，欲有所說，要當先啼；女人以瞋恚為力，依瞋恚已，然後所說；沙門、婆羅門以忍為力，常念下於人，然後自陳；國王以憍慢為力，以此豪勢而自陳說；阿羅漢以專精為力而自陳說；諸佛世尊以大悲為力，弘益眾生故。」是知諸佛偏以大悲為力，故將表人，名大悲者。上來三句歎佛寶竟。此下二句，次顯法寶。「及彼身體相」者，謂前所說如來之身即是報佛，正用法界以為自體，故言彼身之體相也，此是舉佛而取其法。下句正出法寶體相。言「法性」者，所謂涅槃，法之本性，故名法性。如《智度論》云「法名涅槃無戲論法；性名本分種，如黃石金性、白石銀性。」如是一切法中有涅槃性，故言法性。言「真如」者，無遣曰真、無立曰如。如下文云「此真如體無有可遣，以一切法悉皆真故；亦無可立，以一切法皆同如故。」當知一切法不可說、不可念，故名為真如。所言「海」者，寄喻顯法，略而說之，海有四義：一者甚深、二者廣大、三者百寶無窮、四者萬像影現。真如大海當知亦爾，永絕百非故、苞容萬物故、無德不備故、無像不現故，故言法性真如海也。如《華嚴經》言「譬如深大海，珍寶不可盡，於中悉顯現，眾生形類像。甚深因緣海，功德寶無盡；清淨法身中，無像而不現」故。歎法寶竟。此下二句，歎其僧寶。言「無量功德藏」者，舉德取人，謂地上菩薩，隨修一行，萬行集成；其一一行皆等法界，無有限量，積功所得，以之故言無量功德。如是功德，總屬菩薩，人能攝德，故名為藏。次言「如實修行等」者，正歎行德。依《寶性論》，約正體智名如實行，其後得智名為遍行。今此中言如實修行，舉正體智；次言等者，取後得智。若依《法集經》說，總括萬行始終，通為二句所攝，謂如實修行，及不放逸。如彼經言「如實修行者，謂發菩提願；不放逸者，謂滿足菩提願。復次如實修行者，謂修行布施；不放逸者，謂不求報。如是持淨戒，成就不退。或修忍辱行，得無生忍，求一切善根而不疲倦。捨一切所作事，修禪定不住禪定；滿足智慧，不戲論諸法。如其次第，如實修行及不放逸」，乃至廣說。今言如實修行者，即攝發菩提願乃至滿足智慧。次言等者，取不放逸，即是滿足菩提願，乃至不戲論諸法也。歸敬三寶竟在前，此下一頌述造論大意。

Third is explaining the text. The text has three sections: the first three lines of verse pay refuge and reverence and set forth the intention; from "The treatise says" onward, it directly establishes the treatise's essential body; the final single stanza concludes and dedicates [the merit]. Within the first three stanzas, there are two intentions: the first two stanzas directly take refuge in the Three Jewels; the subsequent single stanza sets forth the intention for composing the treatise. Within the initial taking of refuge and reverence, there are two parts: the two words "taking refuge with one's life" (gui ming) are the aspect of the capacity to take refuge; from "throughout the ten directions" downward reveals the virtues of that in which refuge is taken. As for the aspect of the capacity to take refuge, the meaning of reverence and compliance is the meaning of refuge; the meaning of turning toward is the meaning of refuge. "Life" refers to the life-faculty, which governs all the faculties; the essential point of one's entire body is dominated solely by life, and among all that living beings value, none takes precedence over this. Offering up this non-dual life to honor the Unsurpassed Honored One expresses the utmost of the faithful mind; hence it says "taking refuge with one's life." Furthermore, taking refuge with one's life means returning to the source. Why is this? The six faculties of sentient beings arise from the One Mind, yet they turn their backs on their own source and race distractedly after the six sense-objects; now, by offering up life, it brings together all six faculties to return to the source of their fundamental One Mind; hence it is called "taking refuge with one's life." The One Mind in which refuge is taken is itself the Three Jewels. From "throughout the ten directions" downward reveals the virtues of that in which refuge is taken. Here, the meaning of the Three Jewels should be explained; that meaning is as explained separately, so now we shall merely interpret the text. In the text there are three, meaning the Jewels of Buddha, Dharma, and Saṅgha. Within this there are also three intentions: first praising mental virtues, next praising bodily virtues, and the third line adduces the person to conclude the praise. Within the praise of mental virtues, it praises the function and the essence. First, saying "whose deeds are most supreme throughout the ten directions" praises the function of deeds: it means the deeds of transforming sentient beings, such as manifesting the eight aspects, which exhaust the realms of the ten directions and pervade the bounds of the three times, performing all Buddha-activities in accordance with those who may be transformed; hence it says "whose deeds are most supreme throughout the ten directions." As the Abhidharma-samuccaya says: "The greatness of karma means exhausting the bounds of saṃsāra, manifesting all [events such as] attaining bodhi, and establishing extensive Buddha-activities." That [treatise] cites the three times, while this [text] reveals the ten directions. Saying "pervasive knowledge" praises the essence of wisdom: the reason why the function of deeds encompasses the ten directions is that the essence of wisdom leaves nothing unpervaded. Because the essence of wisdom is all-pervading, it says "pervasive knowledge." As the Mahāyānasaṃgraha says: "Just like empty space, which pervades the limits of all physical forms without arising, abiding, ceasing, or changing, the Tathāgata's wisdom is also like this: because it pervades all that can be known, it is without error and without change." The praise of mental virtues is concluded. Next is the praise of bodily virtues, which also has two parts: "whose form is unimpeded" praises the subtlety of the essence of form; saying "unconstrained" praises the supremacy of the function of form. First, regarding the essence of form: the Tathāgata's physical form is brought to completion by the myriad practices and by inconceivable vāsanā; although having wondrous form, it is without obstruction. Each major mark and each minor sign is limitless and unbounded; hence it says "whose form is unimpeded." As the Avataṃsaka-sūtra says: "Seeking the limits of space can still be accomplished, but a single pore of the Buddha has no boundary; the Buddha's virtues are inconceivable like this—this is called the Tathāgata's pure vision." Although it lacks physical resistance, it has the function of manifesting in directions and places; hence it may be termed form yet be unimpeded. Saying "unconstrained" praises the function of its form, meaning the mutual function of the five faculties, the ten bodies acting as one another, and so on; hence it says "form is unconstrained." The mutual function of the five faculties is as explained in the eight masteries of the Nirvāṇa-sūtra; the ten bodies acting as one another is as explained in the "Daśabhūmika Chapter" of the Avataṃsaka-sūtra. The praise of bodily virtues is concluded. "The one of great compassion who rescues the world" is the third line, which adduces the person to conclude the praise. The Buddha is like a great elder who regards sentient beings as his children, entering the burning house of the triple world to rescue them from the suffering of being burned; hence it says "rescues the world." The virtue of rescuing the world is precisely great compassion. Free from compassion for self or other, unconditioned compassion is the most supreme among all compassions; hence it says "great compassion." Among all the myriad virtues possessed on the Buddha-ground, the Tathāgata uses only great compassion as his power; hence it is cited in particular to reveal the person of the Buddha. As the Ekottara-āgama says: "There are six kinds of power of ordinary beings and noble ones. What are the six? A young child takes crying as power: when wanting to say something, he must always cry first. A woman takes anger as power: relying on anger, she speaks only afterward. Śramaṇas and brāhmaṇas take forbearance as power: always mindful of lowering themselves before others, they only then state their case. A king takes pride as power: relying on this mighty influence, he states his case. An arhat takes concentrated diligence as power when stating his case. The Buddha, the World-Honoured Ones, take great compassion as power to broadly benefit sentient beings." From this we know that the Buddhas singularly take great compassion as their power; therefore, to represent the person, he is called "the one of great compassion." The above three lines praising the Buddha-jewel are concluded. These next two lines reveal the Dharma-jewel. "And the essence and characteristics of that body" means that the previously mentioned body of the Tathāgata is none other than the saṃbhogakāya Buddha, which directly takes the dharmadhātu as its own essence; hence it says "the essence and characteristics of that body." This adduces the Buddha to take his Dharma. The lower line directly presents the essence and characteristics of the Dharma-jewel. Saying "Dharma-nature" refers to nirvāṇa, the fundamental nature of phenomena; hence it is called Dharma-nature. As the Mahāprajñāpāramitopadeśa says: "'Dharma' is called the phenomenon of nirvāṇa without conceptual proliferation; 'nature' is called the fundamental disposition, just as yellow stone has the nature of gold, and white stone has the nature of silver." In this way, among all phenomena there is the nature of nirvāṇa; hence it is called Dharma-nature. Saying "tathatā": nothing to be discarded is called "true" (tatha); nothing to be established is called "such" (tā). As it says below: "This essence of tathatā has nothing that can be discarded, because all phenomena are entirely true; nor is there anything that can be established, because all phenomena are equally such." One should know that all phenomena cannot be spoken of and cannot be conceptualized; therefore, it is named tathatā. As for the word "ocean," it uses a metaphor to reveal the Dharma. Briefly stated, an ocean has four meanings: first, it is extremely deep; second, it is vast and great; third, its hundreds of treasures are inexhaustible; fourth, the myriad images are reflected in it. One should know that the great ocean of tathatā is also like this: because it eternally cuts off the hundred negations, because it embraces the myriad things, because no virtue is not complete in it, and because no image does not appear in it; hence it says "the ocean of Dharma-nature and tathatā." As the Avataṃsaka-sūtra says: "Just like the deep great ocean, whose rare treasures cannot be exhausted, within which are completely manifested the forms and likenesses of sentient beings; the extremely deep ocean of causes and conditions has inexhaustible treasures of merit; within the pure dharmakāya, there is no image that does not appear." The praise of the Dharma-jewel is concluded. These next two lines praise its Saṅgha-jewel. Saying "treasury of immeasurable merit" adduces the virtues to take the persons, meaning the bodhisattvas on the bhūmis: whatever single practice they cultivate, the myriad practices are brought together; each and every practice is equal to the dharmadhātu and without measure, obtained through accumulating merit, and for this reason it says "immeasurable merit." Such merit entirely belongs to the bodhisattvas; because the persons can gather these virtues, it is called a "treasury." Next, saying "who cultivate in accordance with reality and so forth" directly praises the virtue of their practice. Relying on the Ratnagotravibhāga, in terms of the fundamental wisdom, it is called "practicing in accordance with reality"; its subsequently attained wisdom is called "pervasive practice." Now, here saying "cultivate in accordance with reality" adduces the fundamental wisdom; next, saying "and so forth" takes the subsequently attained wisdom. If we rely on the Dharmasaṃgīti-sūtra, summarizing the myriad practices from beginning to end, they are generally subsumed under two phrases: cultivating in accordance with reality, and non-negligence. As that sūtra says: "'Cultivating in accordance with reality' refers to generating the vow for bodhi; 'non-negligence' refers to fulfilling the vow for bodhi. Furthermore, 'cultivating in accordance with reality' refers to cultivating giving; 'non-negligence' refers to not seeking a reward. In this way, maintaining pure precepts achieves non-retrogression. Or cultivating the practice of patience, attaining the patience of non-arising of dharmas, and seeking all roots of goodness without wearying. Abandoning all activities, cultivating dhyāna without abiding in dhyāna; fulfilling wisdom, not proliferating conceptually over phenomena. In this sequence, cultivating in accordance with reality and non-negligence," and so forth at length. Now saying "cultivate in accordance with reality" subsumes generating the vow for bodhi up to fulfilling wisdom. Next, saying "and so forth" takes non-negligence, which is fulfilling the vow for bodhi up to not proliferating conceptually over phenomena. Taking refuge and reverence toward the Three Jewels has been concluded above; the following stanza sets forth the general intention for composing the treatise.