[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [起信論疏筆削記](https://indike.org/pramana/in.bauddha.taisho.1848) › 10.32 # 起信論疏筆削記 10.32 起信論疏筆削記 10.32 - **Language:** Classical Chinese ### [10.32](https://indike.org/pramana/in.bauddha.taisho.1848.10.32) 二、別辨，疏二：初、通釋上文。顯業德者，如下云：身有無量色，色有無量相，相有無量好。所住依果，亦有無量種種莊嚴等。業根者，如下云：隨其所應，常能住持，不毀不失，斯則橫竪皆依真覺，故得無量無斷。勝能者，如《法華》云：應以佛身得度者，即現佛身而為說法等。有感斯應，不用加功。如百水不上升，一月不下降，慈善根力法爾如此，故曰自然也。疏　四顯下勝益者，或見形以發心，或聞法以起行，乃至知覺，功不唐捐，故云不虛。此上二句猶是別指此文也。如此下，則通釋上義。報化等者，報即地上所見，亦名勝應。化即地前所見，亦名劣應。此二種身，皆淨智所顯真如之用也。無始等者，即前常無斷絕也。下文自顯。 > Second, the specific analysis, which in the Commentary has two parts: first, a general explanation of the text above. "Revealing the virtues of activity": as it says below, "The body has immeasurable forms, the forms have immeasurable marks, and the marks have immeasurable excellence. The dependent fruits in which they abide also have immeasurable various adornments, etc." "The root of activity": as it says below, "In accordance with what is appropriate, it is constantly able to sustain, without destruction and without loss." Thus, horizontally and vertically, all rely on true enlightenment; hence it attains immeasurability and continuity. "Superior capability": as the Lotus Sūtra says, "To those who should be saved by a Buddha-body, it immediately manifests a Buddha-body and preaches the Dharma for them, etc." When there is an evocation, it responds accordingly without the need for additional effort. Just as a hundred waters do not ascend and the single moon does not descend, the power of the wholesome roots of compassion is naturally so by the nature of dharmas; hence it is called "spontaneous." The Commentary states: "'The fourth reveals the lower superior benefit': either seeing the form to produce the \[bodhi-\]mind, or hearing the Dharma to initiate practice, up to knowing and perceiving, the effort is not spent in vain; hence it says 'not futile.'" These preceding two lines still point specifically to this passage. "Such as..." below generally explains the above meaning. "Reward and transformation, etc.": the reward is what is seen on the grounds, also named the superior response. The transformation is what is seen prior to the grounds, also named the inferior response. These two kinds of bodies are both the functions of tathatā manifested by pure wisdom. "Beginningless, etc." refers to the earlier "constantly without interruption." The text below will show it by itself. > — English (machine translation) (machine translation) - [Previous: 10.31](https://indike.org/pramana/in.bauddha.taisho.1848.10.31) - [Next: 10.33](https://indike.org/pramana/in.bauddha.taisho.1848.10.33) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.1848.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1848~en-mt.10.32) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1848.10.32](https://indike.org/pramana/in.bauddha.taisho.1848.10.32) · Pramāṇa