起信論疏筆削記 15.11

15.11

論　法身智相身，合之為真身也，理智無二故。第一等者，約二諦料揀也，意明是無相故非世諦也，是無為故離施作也。疏　廢機者，不對眾生說也。妙理即法身，本智即智相身。無應化等者，凡是有相，皆屬世諦，以從機感緣所生故。今既廢機，故云更無。但隨等者，有感斯應也。既逐緣生，緣無自性，用則常寂，故云無用。此有二義，得言無用，一者屬因，因即悲智，然有親疎，疎即是智，親即是悲，依智起悲故，故論云：從後得智流出大悲心，若無其因，化終不起。如二乘無悲，凡夫無智，何有化耶？二者屬緣，即根熟眾生，若無其緣，化亦不起，以十方中有無佛世故。斯則二義相須，因緣具足，乃得成辦。既屬因緣，何有化體而可得耶？如波下，喻。故用下，合。寂即體也，故杜順云：「用則波騰鼎沸，全真體以運行。體則鏡靜川澄，舉隨緣而會寂。」涅槃下，引證。此身者，化身也。等者，彼文具云：吾今此身即是常身、法身、金剛不壞之身。以三身皆有常義故，復言法身以揀濫也。恐人不曉法身之相，故乃舉喻，猶若金剛不可壞也。如如即法身，智即報身。獨存者，法報合故，重牒如如，表無二故。名法身者，攝智歸如，約本立稱。然《涅槃》即攝用歸體，《攝論》即直顯真身，雖言說不同，而義意不異。疏　雖真下，經云：佛真法身，猶若虛空，應物現形，如水中月。寂而常用，斯之謂也。

[Regarding the text of the] śāstra: "The dharmakāya and the wisdom-mark body (jñānalakṣaṇa-kāya), united, constitute the true body, because principle and wisdom are non-dual. The supreme [truth]..." and so forth distinguishes them in terms of the two truths: the intention is to explain that because it is markless, it is not conventional truth; because it is unconditioned (asaṃskṛta), it is free from purposeful action.
[Regarding the text of the] commentary: "Setting aside the faculties [of sentient beings]" means not speaking with reference to sentient beings. The wondrous principle is the dharmakāya; original wisdom is the wisdom-mark body. As for "there are no nirmāṇa or [saṃbhoga] bodies..." and so on, whatever has marks belongs entirely to conventional truth, because it arises from conditions of resonance with the faculties [of beings]. Now, since the faculties are set aside, it says "there are no more [bodies]". As for "merely following..." and so on, where there is a resonance, there is an accordance. Since it arises following conditions, and conditions have no self-nature, its function is constantly tranquil; hence it says "there is no function".
There are two senses in which it can be said that there is no function: First, it pertains to the cause. The cause is compassion and wisdom. Yet there are the proximate and the remote: the remote is wisdom, and the proximate is compassion, because compassion arises relying on wisdom. Hence the śāstra states: "From the post-attainment wisdom flows forth the mind of great compassion." If it lacked this cause, transformation would never arise. Just as the two vehicles lack compassion and worldlings lack wisdom, how could there be transformation? Second, it pertains to conditions, namely, sentient beings whose faculties have ripened. If it lacked those conditions, transformation would likewise not arise, because across the ten directions there are worlds with and without Buddhas. Thus, these two aspects require each other; only when causes and conditions are fully present can it be accomplished. Since it pertains to causes and conditions, how could an essence of transformation be found?
From "Like waves..." downward is a simile. From "Therefore the function..." downward is the correlation. Tranquility is the essence itself. Hence Du Shun said: "In its function, it surges like waves and boils like a cauldron, operating entirely through the true essence. In its essence, it is still as a mirror and clear as a stream, gathering in accordance with conditions and converging in tranquility."
From "The Nirvāṇa [Sūtra]..." downward quotes proof. "This body" is the transformation body (nirmāṇakāya). As for "and so on", that text fully says: "My body now is precisely the permanent body, the dharmakāya, the adamantine indestructible body." Because all three bodies possess the sense of permanence, it says "dharmakāya" again to eliminate ambiguity. Fearing people would not understand the characteristic of the dharmakāya, it therefore adduces a simile: it is like an indestructible diamond (vajra). Tathatā is the dharmakāya; wisdom is the saṃbhogakāya. As for "existing alone", because the dharma and saṃbhoga [bodies] are united, it repeats "tathatā" to indicate non-duality. As for being "named dharmakāya", it subsumes wisdom into suchness (tathatā), designating it in terms of the fundamental. Thus the Nirvāṇa [Sūtra] subsumes function into essence, while the Mahāyānasaṃgraha directly reveals the true body; although their verbal formulations differ, their meaning and intent do not.
[Regarding the text of the] commentary: From "Although the true..." downward, the sūtra states: "The Buddha's true dharmakāya is just like empty space; it manifests forms in response to things, like the moon in the water." Tranquil yet constantly functioning—this is what it means.