起信論疏筆削記 15.31

15.31

依正二報者，其實此中文有三段，謂從初至無量好為正報；從所住至莊嚴為依報；從隨所下，是通明二報，顯無邊無盡之相也。初文，疏　身無分齊者，無量即無分齊，故經云：如來色無盡。依身有相者，色即是身，依彼色身有大相也。依相有好，即依大相流出小相，斯則身有異相，相皆妙好也。然相下，釋現相好意也。楷公亦云：「表德名相，愜情稱好。若無功德，則不敬重。若不敬重，則不憶念。以念佛者利益深故，故現相也。世人苟能易彼常情念世美色之心而念佛相者，則其道可庶幾矣。然吾未見好德如好色者也，悲夫！」嚴身者，嚴飾佛身，令其妙好。若不妙好，則不愛樂。若不愛樂，則不親近。不親近故，則不聞法，乃至解脫。佛意在茲，故示其好，《智度論》云：醜人說妙法，聽者心不欣。肇公云：「為尊形者，亦相好爾，豈俗飾之在心乎？」

Regarding 'the two retributions of the dependent and primary': in fact, this text has three sections: from the beginning up to 'measureless minor marks' is the primary retribution; from 'the place of abiding' up to 'adornments' is the dependent retribution; and from 'in accordance with...' onward jointly clarifies both retributions, revealing their boundless and inexhaustible marks. In the first passage, [Commentary] 'the body has no demarcation': being measureless means having no demarcation; hence the sūtra says: 'The Tathāgata's physical form is inexhaustible.' 'Relying on the body there are major marks': physical form is the body; relying on that physical form there are major marks. 'Relying on the major marks there are minor marks': that is, relying on the major marks, the minor marks flow forth. This means that the body has extraordinary major marks, and all the marks are wondrous and fine. [Commentary] 'However, regarding the marks...', explains the purpose of manifesting the major and minor marks. Master Kai also said: 'What expresses virtue is called a major mark; what pleases feelings is called a minor mark. If there were no merit, one would not respect [it]. If one does not respect [it], one does not recollect [it]. Because the benefit for those who recollect the Buddha is profound, he manifests the marks. If worldly people could merely replace their common feeling of mindfully desiring worldly beauty with mindfulness of the Buddha's marks, then they might approximate the Way. Yet I have not seen anyone who loves virtue as much as they love bodily beauty; how lamentable!' 'Adorning the body' means to adorn the Buddha's body, making it wondrous and fine. If it were not wondrous and fine, one would not cherish and delight in it. If one does not cherish and delight in it, one does not draw near. Because of not drawing near, one does not hear the Dharma, up to liberation. The Buddha's intention lies here, and therefore he displays his fine qualities. The *Mahāprajñāpāramitopadeśa* says: 'If an ugly person preaches the sublime Dharma, the listeners' hearts take no joy in it.' Master Zhao said: 'Making an exalted form is merely [for the sake of] the major and minor marks; how could it be that worldly adornment resides in the mind?'