起信論疏筆削記 17.41

17.41

一總中，疏　現報等者，即以此身成正覺故，即自受用身功德圓滿也。論　色究竟處者，色界之頂是色邊際故。最高大身者，色究竟天身量一萬六千由旬，自在天王身量三萬二千踰善那。十地菩薩示為自在天王，身量倍增，故云最高大也，色身之大莫過此天故。疏　後報等者，依前報體方起此故，即他受用身功德亦圓滿也。然其因窮果顯，但義說二相，時無前後，現後二報亦復同時。譬如夜盡即曉，豈分前後？摩醯首羅，此云大自在。智處者，一切智人所起智處，故經中說，摩醯首羅於一念中，能知三千界中雨滴之數。

In [the explanation of] the first [point], the general [statement], the commentary states: "The present recompense..." That is, attaining true enlightenment with this very body represents the complete fulfillment of the merits of the self-enjoyment body. The śāstra states: "...the realm of the ultimate of form..." Because the summit of the form realm is the boundary of form. "The highest and largest body..." The body of the Akaniṣṭha heaven is sixteen thousand yojanas in size; the king of the Paranirmitavaśavartin heaven is thirty-two thousand yojanas. A bodhisattva of the tenth bhūmi manifests as the sovereign of the Paranirmitavaśavartin heaven with a body double that size, hence it is called "highest and largest," because no material body exceeds this heaven. The commentary states: "The subsequent recompense..." Because this only arises in reliance on the previous recompense body, it is the complete fulfillment of the merits of the other-enjoyment body as well. However, when the cause is exhausted and the fruit is revealed, the two characteristics are merely distinguished in principle; temporally there is no before and after, and the present and subsequent recompenses are likewise simultaneous. For example, when the night ends, it is immediately dawn—how could one distinguish before and after? Maheśvara means Great Sovereign. "Abode of wisdom": the place where the wisdom of an omniscient person arises; hence a sūtra states that Maheśvara, in a single thought, can know the number of raindrops in a trichiliocosm.