大乘起信論義記 1.49

1.49

第二法寶中，汎論法寶有四種：謂教、理、行、果。於此四中，教淺理深，行分果圓。今此所歸唯取深圓但歸理果，是故約彼佛身以明法寶，是果法也。顯身之體相，是理法也。文中三句，分二：初一標，後二釋。初中及者，有二義：一、是相違義，顯此法寶與前佛寶是二事，故云及。二、是合集義，非直敬於佛寶，亦乃及敬法寶。此中及言，顯佛與法是非一義；彼身體相，顯佛與法不相離，是非異義。體謂體大，相謂相大，以用大中辨佛受用、變化二身，是故體相二大自是法身，屬法寶攝。以彼用大依體相起，會用歸本，故云彼身體相也。下二句釋中，初法性等者，釋體大也。無量功德藏，釋相大也。法性者，明此真體普遍義。謂非直與前佛寶為體，亦乃通與一切法為性，即顯真如遍於染淨通情非情深廣之義。論云「抂眾生數中名為佛性，抂非眾生數中名為法性。」言真如者，此明法性遍染淨時無變異義。真者，體非偽妄。如者，性無改異。海者，約喻釋疑。疑云：真既不變，云何隨於染淨？既隨染淨，云何不變？釋云：如海因風起於波浪，波雖起盡，濕性無變，無變之性不礙起浪；浪雖萬動，不礙一濕，是故動靜無二法準思之。又釋：顯此真如具德如海。《華嚴》云「譬如深大海，珍寶不可盡，於中悉顯現，眾生之形類。甚深因緣海，功德寶無盡，清淨法身中，無像而不現。」又有奇特十種相，並況真如，準釋可知。次釋相大中，謂此法身如來藏中，含攝蘊積無邊恒沙性功德，故云藏。有義，此中亦攝教行二法，謂教含所詮之功德，行攝所成之功德，是故亦云無量功德藏也。當知此中通四法寶俱有含藏。法寶竟。

Second, concerning the Dharma Jewel: speaking generally, the Dharma Jewel has four kinds: teaching, principle, practice, and fruition. Among these four, teaching is shallow and principle is deep; practice is partial and fruition is complete. Now, what is taken as the refuge here selects only the deep and the complete, taking refuge only in principle and fruition. Therefore, the Buddha's body is referred to in order to explain the Dharma Jewel, which is the dharma of fruition. Revealing the body's essence and marks is the dharma of principle. In the three lines of the text, there are two parts: the first indicates, and the subsequent two explain. In the first [line], "and" (ji) has two meanings: first, the meaning of distinction, showing that this Dharma Jewel and the preceding Buddha Jewel are two matters, hence it says "and"; second, the meaning of combination, [showing that] one does not merely venerate the Buddha Jewel, but also reaches to venerating the Dharma Jewel. Here, the word "and" shows that the Buddha and the Dharma are not one; "its body's essence and marks" shows that the Buddha and the Dharma are not separate, which is the meaning of non-difference. "Essence" refers to the greatness of essence; "marks" refers to the greatness of marks. Because the Buddha's two bodies of enjoyment and transformation are distinguished within the greatness of function, the two greatnesses of essence and marks naturally are the dharmakāya and are subsumed under the Dharma Jewel. Because that greatness of function arises based on essence and marks, tracing function back to its source, it says "its body's essence and marks." In the explanation of the subsequent two lines: first, "dharmatā..." explains the greatness of essence. "Storehouse of immeasurable merits" explains the greatness of marks. "Dharmatā" clarifies the pervasive meaning of this true essence. That is, not only does it serve as the essence of the preceding Buddha Jewel, it also pervades and serves as the nature of all dharmas, which demonstrates the profound and vast meaning of tathatā pervading both defiled and pure, and encompassing both sentient and insentient. A treatise says: "Counted among sentient beings, it is called buddha-nature; counted among non-sentient beings, it is called dharmatā." As for the term "tathatā" (zhenru): this clarifies the meaning of dharmatā being without change when pervading defiled and pure. "True" (zhen) means its essence is not false or deceptive; "suchness" (ru) means its nature undergoes no alteration. "Ocean": a metaphor is used to resolve doubt. The doubt asks: "If the true is already unchanging, how does it accord with the defiled and pure? If it accords with the defiled and pure, how is it unchanging?" The explanation states: "Just as the ocean raises waves due to the wind, although the waves rise and cease, the wet nature does not change; and this unchanging nature does not hinder the arising of waves. Although the waves have myriad movements, they do not hinder the one wetness. Therefore, motion and stillness are not two; understand the dharmas by this standard." Another explanation: this shows that this tathatā possesses merits like an ocean. The Avataṃsakasūtra says: "Just as the deep great ocean / Has treasures that cannot be exhausted, / And within it are all reflected / The physical forms of sentient beings; / In the profound ocean of causes and conditions, / The treasures of merit are inexhaustible; / Within the pure dharmakāya, / There is no image that does not appear." Moreover, there are ten extraordinary features, all used as similes for tathatā; you may understand them by following this explanation. Next, in the explanation of the greatness of marks: this refers to the fact that within this dharmakāya as the tathāgatagarbha, the boundless nature-merits, numerous as the sands of the Ganges, are contained and accumulated; hence it is called a "storehouse." There is also a view that here it also subsumes the two dharmas of teaching and practice: teaching contains the merits it expresses, and practice subsumes the merits it achieves; therefore it is also called the "storehouse of immeasurable merits." One should know that here it pervades all four Dharma Jewels, all having the meaning of containing. This concludes the Dharma Jewel.