起信論疏筆削記 16.61

16.61

妙行下，顯略攝廣。文雖三種，義包一切，理事兼行，自他俱利，攝無不盡也。以此下，正配諸行。三聚戒者，直心即攝律儀戒，正念真如，離諸過故；深心即攝善法戒；悲心即攝眾生戒。三德者，直心成斷德，即法身；深心成智德，即般若；悲心成恩德，即解脫。三身即如次配法、報、化。是彼者，即指信成就發心之人，迴自己心，趣向三處，故名迴向。實際者，真如即是真實際故。菩提者，以一切善行皆以大智為其首故。眾生可知。

From "wondrous practice" below, it reveals how the concise subsumes the extensive. Although the text presents three kinds, in meaning it encompasses everything: principle and phenomena are both practiced, self and other are both benefited, subsuming all without remainder. From "By means of this" below, it directly matches them with various practices. Regarding the three groups of pure precepts: the straightforward mind subsumes the precepts of restraint, because rightly contemplating tathatā is free from all faults; the profound mind subsumes the precepts of cultivating good dharmas; the compassionate mind subsumes the precepts of benefiting sentient beings. Regarding the three virtues: the straightforward mind accomplishes the virtue of elimination, which is the dharmakāya; the profound mind accomplishes the virtue of wisdom, which is prajñā; the compassionate mind accomplishes the virtue of grace, which is liberation. The three bodies correspond respectively to the dharma-, retribution-, and transformation-bodies. "That person": this refers to the person who has aroused the mind with faith accomplished, dedicating their own mind and directing it toward three places; hence it is called dedication (pariṇāmanā). "The ultimate limit of reality": because tathatā is itself the true limit of reality (bhūtakoṭi). "Bodhi": because all good practices take great wisdom as their head. "Sentient beings" can be understood.