大乘起信論義記 1.47

1.47

初佛寶中，作四門釋：一、約三業分別，最勝者標佛位也。謂過小曰勝，超因曰最。以障盡德圓，果成極位，故云最勝也。業者，即總舉諸佛三輪業用，謂最勝之業。最勝即業。二、釋可知，謂遍知意業勝、無礙身業勝、悲救語業勝者，謂結德屬人。謂具上諸德之者，所謂佛也。二、約二利分別者，最勝業總舉，遍知等別顯自利德。於中內有遍知之智，外有無礙之色。《勝鬘經》云「如來色無盡，智慧亦復然」等，亦同此也。救世等別顯利他德，二利圓滿之者謂佛也。三、約三德分別：一者、最勝業是總標，遍知顯佛大智功德。二、色無礙明佛大定功德，謂依定發通，現色無礙。三、救世等明佛大悲功德。《攝大乘論》「明佛受用身功德，唯說此三也。」四、按文解釋者，此中但明報化二身，以法身入法寶攝故。最勝如初釋。業謂業用。遍知有二：謂一、真智遍知「心真如門」恒沙功德等。二、俗智遍知「心生滅門」緣起差別等，理量齊鑒，無倒遍知。色無礙者，如來色身自在無礙，乃有多種，如《華嚴．不思議法品》說。今略辨四種：一、大小無礙，謂一一根皆遍法界，而亦不壞諸根之性，又亦不雜諸根之相。二、互用無礙，謂諸根相作而不相礙。三、理事無礙，謂現色蕭然而不礙舉體性空；妙理常湛而不礙業用無方。下文云「色即智說名智身」等。四、應機無礙，謂圓迴之身，十方齊應、多機頓感，身亦不分而普現，在此而不礙彼、在彼而不礙此；坐不礙行等，思以準之。救世等者，世謂世間，有其三種，此明眾生世間，是所救也。救謂能救，即如來大悲。悲亦有三種，謂緣眾生、法及無緣。無緣之悲，三中最勝，故云大悲。《佛性論》云「悲者暫救濟，不能真實救，大悲者能永救濟，恒不捨離者。」謂結德屬人，可知。佛寶竟。

First, regarding the Buddha-jewel, it is explained through four approaches: First, distinguishing according to the three karmas: "supreme" designates the Buddha-position. That which surpasses the Small is called superior; that which transcends causes is called supreme. Because hindrances are exhausted and virtues are perfected, with the fruit attained at the utmost position, it is therefore called "supreme". "Action" refers generally to the operations of the three wheels of all Buddhas, meaning the supreme action, or that which is supreme is itself the action. The two explanations are clear. "All-pervading knowledge" indicates that mental karma is supreme; "unimpeded physical form" indicates that bodily karma is supreme; "compassionately rescuing" indicates that verbal karma is supreme. "One" refers to attributing the virtues to the person. That is, the one who possesses the above virtues is what is called the Buddha. Second, distinguishing according to the two benefits: "supreme action" states it generally, while "all-pervading knowledge" and so forth specifically reveal the virtues of benefiting oneself. Within this, internally there is the wisdom of all-pervading knowledge, and externally there is unimpeded physical form. The Śrīmālādevīsiṃhanādasūtra says, "The Tathāgata's physical form is inexhaustible, and his wisdom is likewise," etc., which is also identical to this. "Rescuing the world" and so forth specifically reveal the virtues of benefiting others. The one in whom the two benefits are perfected is called the Buddha. Third, distinguishing according to the three virtues: first, "supreme action" is the general designation, and "all-pervading knowledge" reveals the Buddha's virtue of great wisdom. Second, "unimpeded physical form" clarifies the Buddha's virtue of great samādhi, meaning that based on samādhi he generates supernormal powers and manifests physical form without impediment. Third, "rescuing the world" and so forth clarifies the Buddha's virtue of great compassion. The Mahāyānasaṃgraha, "in clarifying the virtues of the Buddha's enjoyment body (saṃbhogakāya), speaks solely of these three." Fourth, explaining following the text: here only the reward and transformation bodies (saṃbhoga- and nirmāṇakāya) are clarified, because the dharmakāya is subsumed under the Dharma-jewel. "Supreme" is as explained at first. "Action" refers to operations. "All-pervading knowledge" is of two kinds: first, real wisdom all-pervadingly knows the sands-of-the-Ganges virtues of the "gate of the mind as tathatā", etc.; second, conventional wisdom all-pervadingly knows the differentiated pratītyasamutpāda of the "gate of the mind as arising and ceasing", etc. Principle and measure are illuminated together, with non-erroneous, all-pervading knowledge. As for "unimpeded physical form", the Tathāgata's physical body has mastery and non-impediment in many ways, as explained in the "Chapter on Inconceivable Dharmas" in the Avataṃsakasūtra. Now we briefly distinguish four kinds: 1. Non-impediment of large and small, meaning that each sense faculty pervades the dharmadhātu, yet without destroying the nature of the faculties, and also without confusing the characteristics of the faculties. 2. Non-impediment of mutual function, meaning that the faculties function for each other without mutually obstructing. 3. Non-impediment of principle and phenomena, meaning that manifesting form is starkly apparent yet does not obstruct the entirety being empty of nature; the subtle principle is ever serene yet does not obstruct action and function being boundless. As the text below says: "Form is itself wisdom, which is called the wisdom-body", etc. 4. Non-impediment of responding to capacities: meaning that the rounded body responds equally to the ten directions and is perceived simultaneously by many capacities, the body neither dividing yet appearing everywhere, being here without obstructing being there, being there without obstructing being here; sitting does not obstruct walking, and so forth, which can be deduced accordingly. As for "rescuing the world" and so forth: "world" refers to the realms of the world, of which there are three kinds; here it clarifies the world of sentient beings, which is what is rescued. "Rescuing" refers to that which is capable of rescuing, namely the Tathāgata's great compassion. Compassion also has three kinds: namely, conditioned by sentient beings, conditioned by dharmas, and unconditioned. Unconditioned compassion is the most supreme among the three, hence it is called great compassion. The Buddhadhātuvibhāga states: "Compassion rescues temporarily and cannot truly rescue; great compassion rescues eternally, never forsaking." "One" refers to attributing the virtues to the person, which is clear. The Buddha-jewel is concluded.