起信論疏筆削記 14.16

14.16

二、徵列。疏　為於下，約能應明差別。凡小是機，為彼機故，現形不同也。謂應以佛菩薩等身得度者，即現其身等，隨機萬變，不可一準。以彼事識從境而起，不了唯心，隨其分別情量所不同也，此則差別在佛，差別即緣也。亦可下，約能感明差別，三乘不同已是差別，況復各有勝劣之異、宜樂之殊？此則差別在機，緣即屬佛，差別之緣也。然由機之差別，遂令應有差別，非謂佛身有異相爾。如鏡光是一，像異由形也。謂三賢下，出差別緣體。下說十住菩薩便能現八相，化利眾生，況其上位豈不然乎？

Second, questioning and enumerating. On the Commentary's text from "For the sake of" onward: this clarifies difference in terms of that which responds. Ordinary beings and Hīnayānists are the capacity; for the sake of that capacity, manifested forms differ. That is, to those who should be saved by a Buddha's body, a bodhisattva's body, and so on, they immediately manifest those bodies; adapting to the capacities in ten thousand transformations, they cannot be standardized. Because their phenomenal consciousness arises from objects and fails to understand Mind-Only, it accords with the differences in their conceptual discrimination and subjective estimation; this difference lies in the Buddha, and the difference is the condition. On the text from "It may also be" onward: difference is clarified in terms of that which evokes [the response]. The differences among the three vehicles are already differences, not to mention that each has the disparity of superior and inferior, and the difference of what is suitable and delightful. In this case, difference lies in the capacity, while the condition belongs to the Buddha—it is the condition of difference. Yet because of the difference in capacity, it consequently causes the response to have differences; it does not mean that the Buddha's body itself has different marks. Just as the light of a mirror is one, yet the differences in reflections are due to physical forms. On the text from "Meaning the three worthies" onward: he identifies the essence of the condition of difference. Below it says that a bodhisattva of the ten abodes is already able to manifest the eight marks [of a Buddha] to transform and benefit sentient beings; how much more so must it be for those of higher stages!