起信論疏筆削記 15.34

15.34

二、豎顯無盡。論　隨其下，若常有感佛之機，佛則為之常住。苟不見者，非其器故，功過在機，不在於佛。如月於器不顯現者，由器破故，如下即明非三災等，水火風也，如次能壞初二三禪。且第四禪未出三界，尚不能壞，名不動也。況佛之果報出超三界，依真而住，而可壞耶？故《法華》云：常在靈鷲山，及餘諸住處，眾生見劫盡，大火所燒時，我此土安隱，天人常充滿。若準《華嚴》所說，無有一法不是毘盧遮那佛身，無有一塵不是華藏世界海。今意同彼，故依正皆言無量等也。

2. Vertically revealing inexhaustibility. [Śāstra] 'In accordance with their...': if there is always a capacity to evoke the Buddha, the Buddha abides eternally for them. If someone does not see, it is because they are not a proper vessel; the merit or fault lies in the recipient, not in the Buddha. Just as the moon does not appear in a vessel because the vessel is broken, so below it clarifies that it is not [subject to] the three disasters and so forth—water, fire, and wind—which in turn can destroy the first, second, and third dhyānas. Even the fourth dhyāna has not transcended the three realms, yet cannot be destroyed; hence it is called 'unshakeable.' How much less could the fruit-retribution of the Buddha—which transcends the three realms and abides relying on truth—be destroyed? Therefore the *Lotus Sūtra* says: 'I am constantly on Vulture Peak and at all other dwelling places; when sentient beings see the kalpa end and it is burned by a great fire, this land of mine is tranquil, always filled with gods and humans.' If according to what is explained in the *Avataṃsaka*, there is not a single dharma that is not the body of Vairocana Buddha, and not a single dust mote that is not the ocean of the Lotus Treasury World. The present meaning is the same as that; therefore both the dependent and the primary are said to be measureless and so forth.