起信論疏筆削記 15.59

15.59

二、釋所現。論　隨心能現者，有兩意：一、隨彼各各差別之心，而現無量差別依正也。二、一切諸色皆隨真如心性所現，遂令依正皆無分齊。以心無分齊故，無量菩薩及報身者，橫應則彼彼不同，竪說則地地有異，故皆無量。莊嚴者，通佛菩薩及與依報相好珍寶莊嚴之義，廣如《華嚴》。各各差別者，依正不同，身相有異故。皆無分齊者，正報則根根周圓，依報則塵塵遍滿。不相妨者，顯前差別而無分齊也。若有相妨，即有分齊，非成周遍。又相妨故，則壞諸根之相等。今以不壞相而等遍，故皆無分齊。不動遍而各異，故各各差別，故云而不相妨。

Second, explaining what is manifested. The treatise says: "Able to manifest in accordance with the mind" has two meanings: first, in accordance with each of their distinct minds, it manifests immeasurable distinct primary and dependent [fruitions]. Second, all forms manifest in accordance with the mind-nature of tathatā, thereby causing both dependent and primary [fruitions] to have no delimiters. Because the mind has no delimiters, regarding the immeasurable bodhisattvas and reward bodies: horizontally responding, they are distinct from one another; vertically speaking, they differ stage by stage; therefore they are all immeasurable. "Adornments" applies to both Buddhas and bodhisattvas as well as the meaning of the adornments of major marks, minor marks, and precious jewels of the dependent fruitions, as detailed in the Avataṃsaka. "Each distinct" is because the dependent and primary [fruitions] are different and physical marks vary. "All without delimiters" means that in the primary fruitions, every faculty is fully encompassing, and in the dependent fruitions, every dust particle is all-pervading. "Not obstructing each other" reveals the aforementioned distinctness without delimiters. If there were mutual obstruction, there would be delimiters, and it would not constitute all-pervasiveness. Furthermore, because of mutual obstruction, it would destroy the marks of the faculties and so forth. Now, because they pervade equally without destroying marks, they are all without delimiters. Because they are individually distinct without moving from pervasiveness, they are each distinct; hence it says "and yet do not obstruct each other."