起信論疏筆削記 14.31

14.31

二中，論　法身菩薩者，初地已上乃至十地，皆名法身，以得平等智，證真如理，以真如法為身故。疏　如理等者，所起行與能熏體合也，即上法身是其所合。謂此菩薩以法為身，人法不異故。然如理即前正體之異名，能證真如理之智，依主釋。論　與諸佛等者，既得無分別心與理冥會，依真起行，遍修一切，自利利他，合佛智用，二用一體，名曰相應。然此段論若望前文，有所不齊。以前文說未相應，則正體後得各舉一能一所。今此段文於前舉能、於後舉所，文之巧略互現而已，別無他意。疏文順解，便成義補，其理昭然。

In the second [part], the treatise states: "The dharmakāya bodhisattvas" refers to those from the first bhūmi upwards to the tenth bhūmi, who are all called dharmakāya because they have attained equal wisdom, realized the principle of tathatā, and take the dharma of tathatā as their body. The commentary states: "Accord with the principle," and so forth, means that the practices produced unite with the perfuming essence; that is, the aforementioned dharmakāya is that with which they unite. This means that because this bodhisattva takes the Dharma as their body, person and Dharma are not different. However, "according with the principle" is another name for the previously mentioned fundamental [wisdom], the wisdom capable of realizing the principle of tathatā, construed as a determinative compound (tatpuruṣa). The treatise states: "With the Buddhas," and so forth, means that once they have attained the non-conceptual mind and are merged in darkness with the principle, they give rise to practices based on the real and cultivate everything comprehensively, benefiting self and benefiting others, uniting with the Buddhas' wisdom and function; the two functions are of one essence, which is termed "accordance." However, this section of the treatise, when compared to the preceding text, displays an asymmetry: the preceding text, in speaking of non-accordance, respectively adduced one subject and one object for fundamental [wisdom] and subsequent [wisdom]. This section of the text adduces the subject in the former and the object in the latter; this is merely an ingenious stylistic omission displaying both mutually, with no other intent. The commentary's explanation following this order readily complements the meaning, and the principle is clearly evident.