起信論疏 2.3

2.3

顯示正義分內正釋之中，大有二分：第一釋法章門竟在於前，此下第二釋義章門。上立義中立二種義：所謂大義及與乘義。今此文中，正釋大義，兼顯乘義。於中有二：一者總釋體相二大、二者別解用大之義。初中言「自體相」者，總牒體大相大之義也；次言「一切凡夫乃至諸佛無有增減畢竟常住」者，是釋體大。上立義中言「一者體大，謂一切法真如平等不增減故」。次言「從本以來性自滿足」以下，釋相大義。上言「二者、相大，謂如來藏具足無漏性功德故。」文中有二：一者直明性功德相、二者往復重顯所以。問意可知。答中有二：總答、別顯。別顯之中，先明差別之無二義，後顯無二之差別義。此中亦二：略標、廣釋。略標中言「以依業識，生滅相示」者，生滅相內有諸過患，但舉其本，故名業識。對此諸患，說諸功德也。「此云何示」以下，別對眾過以顯德義，文相可知。「復次，真如用」者，以下第二別釋用大之義，於中有二：總明、別釋。初中亦二：一者對果舉因、二牒因顯果。初舉因中亦有三句：先行、次願、後明方便。初言「諸佛本在因地乃至攝化眾生」者，舉本行也；次言「立大誓願乃至盡於未來」者，舉本願也；次言「以取眾生乃至真如平等」者，是舉智悲大方便也。「以有」以下，第二顯果。於中亦三：初言「以有如是大方便智」者，牒前因也；次言「除滅無明、見本法身」者，自利果也。「自然」以下，正顯用相，此中三句：初言「不思議業種種之用」者，明用甚深也；次言「則與真如等遍一切處」者，顯用廣大也。「又亦」以下，明用無相而隨緣用，如《攝論》言「譬如摩尼天鼓，無思成自事。」此之謂也。總明用竟。「此用」以下第二別釋。於中有三：總標、別解、往復除疑。別解中亦有二：一者直顯別用、二者重牒分別。初中亦二：先明應身，後顯報身。初中言「依分別事識」者，凡夫二乘未知唯識，計有外塵，即是分別事識之義；今見佛身，亦計心外，順意識義，故說依分別事識見；此人不知依自轉識能現色相，故言「不知轉識現故見從外來」。然其所見有分齊色，即無有邊離分齊相；彼人唯取有分齊義，未解分齊則無有邊，故言「取色分齊不能盡知故」也。報身中言「依於業識」者，十解以上菩薩，能解唯心，無外塵義，順業識義以見佛身，故言依於業識見也。然此菩薩知其分齊即無分齊，故言「隨所示現即無有邊乃至不毀不失」也。此無障礙不思議事，皆由六度深行之熏，及與真如不思議熏之所成就，依是義故名為報身，故言乃至「具足無量樂相故說為報」也。然此二身，經論異說：《同性經》說「穢土成佛，名為化身；淨土成道，名為報身。」《金鼓經》說「三十二相八十種好等相，名為應身；隨六道相所現之身，名為化身。」依《攝論》說「地前所見，名變化身；地上所見，名受用身。」今此論中，凡夫二乘所見六道差別之相，名為應身；十解已上菩薩所見離分齊色，名為報身。所以如是有不同者，法門無量，非唯一途，故隨所施設，皆有道理。故《攝論》中為說在前散心所見有分齊相，故屬化身；今此論中明此菩薩三昧所見離分齊相，故屬報身。由是道理，故不相違也。又「凡夫所見」以下，第二重牒分別，先明應身，文相可知。「復次」以下，顯報身相，於中有二：先明地前所見、後顯地上所見。初中言「以深信真如法故少相而見」者，如十解中，依人空門見真如理，是相似解，故名「少分」也。「若得淨心」以下，顯地上所見。「若離業識則無見相」者，要依業識，乃有轉相及與現相，故離業識，即無見相也。「問曰」以下，往復除疑，文相可見。

Within the direct explanation in the section 'Revealing the Correct Meaning', there are broadly two parts: first, the chapter-gate of explaining the Dharma has been completed above; from here below is the second, the chapter-gate of explaining the meaning. Above, in setting forth the meanings, two kinds of meaning were posited: namely, the meaning of 'great' and the meaning of 'vehicle'. Now in this passage, it directly explains the meaning of 'great' and concurrently clarifies the meaning of 'vehicle'. Herein there are two: first, a general explanation of the two greats of essence and attributes; second, a specific explanation of the meaning of the great of function. In the first, saying 'essence and attributes' is a general reprise of the meanings of the great of essence and the great of attributes. Next, saying 'from all ordinary persons […] up to all Buddhas, without increase or decrease, ultimately constantly abiding' explains the great of essence. In setting forth the meanings above, it stated: 'First is the great of essence, because the tathatā of all dharmas is equal, without increase or decrease.' Next, saying 'from the beginningless origin, its nature is intrinsically self-sufficient' and so on explains the meaning of the great of attributes. Above, it said: 'Second is the great of attributes, because the tathāgatagarbha is replete with untainted inherent virtues.' Within the text there are two: first, directly clarifying the characteristics of inherent virtues; second, reviewing and reiterating the reasons. The intention of the question is clear. In the reply there are two: a general reply and a specific elaboration. Within the specific elaboration, it first clarifies the non-dual meaning of differentiation, and later reveals the differentiated meaning of non-duality. Herein there are also two: a brief presentation and a full explanation. In the brief presentation, saying 'it is indicated by the aspect of arising and ceasing in dependence on the karmic consciousness' means that within the aspect of arising and ceasing there are various faults, but by only adducing their root, it is called karmic consciousness. Over against these various faults, the various virtues are spoken of. From 'how does this indicate' onward, it specifically counters the multitude of faults to reveal the meaning of virtue; the structure of the text is clear. 'Furthermore, the function of tathatā' and so on is, secondly, a specific explanation of the meaning of the great of function. Herein there are two: a general clarification and a specific explanation. In the first there are also two: first, adducing the cause with respect to the fruit; second, reiterating the cause to reveal the fruit. In first adducing the cause, there are also three clauses: first practice, next vows, and later clarifying upāya. First, saying 'all Buddhas originally in the causal stage […] up to gather and transform sentient beings' adduces their original practice. Next, saying 'making great vows […] up to the end of the future' adduces their original vows. Next, saying 'by taking sentient beings […] up to equal to tathatā' adduces the great upāya of wisdom and compassion. From 'because of having' onward, secondly, reveals the fruit. Herein there are also three: first, saying 'because of having such wisdom of great upāya' reprises the preceding cause; next, saying 'eliminating avidyā and seeing the original dharmakāya' is the fruit of self-benefit. From 'spontaneously' onward, it directly reveals the characteristics of function. Here there are three clauses: first, saying 'various functions of inconceivable activity' clarifies that the function is extremely profound; next, saying 'then it is equal to tathatā and pervades all places' reveals that the function is vast; from 'and also' onward, it clarifies that the function is markless yet functions in accord with conditions, as the Mahāyānasaṃgraha says: 'Just as the mani jewel or the heavenly drum, without thought, accomplish their own tasks.' This is what is meant. The general clarification of function is finished. From 'this function' onward is, secondly, the specific explanation. Herein there are three: a general presentation, specific explanations, and questions and answers to dispel doubts. Within the specific explanations there are also two: first, directly revealing the distinct functions; second, reiterating and discriminating them. In the first there are also two: first, clarifying the nirmāṇakāya, and later revealing the sambhogakāya. In the first, saying 'dependent on the consciousness that discriminates objects' means that ordinary persons and [followers of] the two vehicles do not yet know vijñapti-mātra and reckon that there are external objects, which is precisely the meaning of the consciousness that discriminates objects; now, seeing the Buddha's body, they also reckon it to be outside the mind, conforming to the meaning of the mental consciousness (manovijñāna); therefore it is said to be seen dependent on the consciousness that discriminates objects. These persons do not know that dependent on their own evolving consciousness they can manifest forms, and therefore it is said: 'not knowing that it is manifested by the evolving consciousness, they see it coming from outside.' Yet the delimited forms that they see are themselves the boundless marks devoid of delimitation; those persons merely grasp the meaning of having delimitation and have not understood that delimitation is itself boundless; therefore it is said: 'because of grasping the delimitation of form, they are unable to know it completely.' In the sambhogakāya, saying 'dependent on the karmic consciousness' means that bodhisattvas of the ten determinations (daśa-adhimukti) and above are able to understand mind-only and the absence of external objects, and they see the Buddha's body by conforming to the meaning of the karmic consciousness; therefore it is said that they see it dependent on the karmic consciousness. Furthermore, these bodhisattvas know that its delimitation is itself non-delimitation; therefore it is said: 'according to what is manifested, it is boundless […] up to not destructible and not lost.' These unobstructed, inconceivable matters are all accomplished through the vāsanā of the profound practices of the six pāramitās and the inconceivable vāsanā of tathatā; dependent on this meaning, it is called the sambhogakāya; therefore it is said up to: 'because it is replete with immeasurable marks of bliss, it is called the reward (saṃbhoga).' However, regarding these two bodies, sūtras and treatises have diverse explanations: the Tongxing jing says: 'Attaining Buddhahood in an impure land is called the nirmāṇakāya; attaining the Way in a pure land is called the sambhogakāya.' The Jingu jing says: 'The thirty-two marks and eighty minor marks and so forth are called the nirmāṇakāya; the bodies manifested in accordance with the forms of the six paths are called the nirmāṇakāya (huashen).' According to the Mahāyānasaṃgraha, 'What is seen prior to the bhūmis is called the nirmāṇakāya; what is seen on the bhūmis is called the sambhogakāya.' Now, in this treatise, the differentiated marks of the six paths seen by ordinary persons and [followers of] the two vehicles are called the nirmāṇakāya; the form free from delimitation seen by bodhisattvas of the ten determinations and above is called the sambhogakāya. The reason they are not identical in this way is that the gates of the Dharma are immeasurable and not confined to a single track; therefore, whatever is established has its rational principle. Thus, in the Mahāyānasaṃgraha, what is seen with a distracted mind prior to [the bhūmis] is said to have delimited marks and therefore belongs to the nirmāṇakāya; in this treatise, what is seen in samādhi by these bodhisattvas is clarified as marks free from delimitation, and therefore belongs to the sambhogakāya. By virtue of this principle, they do not contradict each other. Furthermore, from 'what ordinary persons see' onward is, secondly, reiterating and discriminating them: first clarifying the nirmāṇakāya, the textual structure of which is clear. From 'furthermore' onward reveals the characteristics of the sambhogakāya. Herein there are two: first, clarifying what is seen prior to the bhūmis; later, revealing what is seen on the bhūmis. In the first, saying 'because of deep faith in the dharma of tathatā, they see it in a partial manner' means that, as in the ten determinations, seeing the principle of tathatā through the gate of emptiness of person is a similitude understanding, and is therefore called 'partial'. From 'if one attains the pure mind' onward reveals what is seen on the bhūmis. 'If one is free from karmic consciousness, then there are no marks of seeing' means that one must depend on the karmic consciousness for there to be the aspect of evolving and the aspect of manifestation; therefore, if one is free from the karmic consciousness, there are no marks of seeing. From 'the question says' onward consists of questions and answers to dispel doubts; the structure of the text is evident.