大乘起信論義記 1.47

1.47

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.