起信論疏筆削記 19.29

19.29

顯勝中，論　諸佛法身與眾生身無二者，有三意：一意取眾生法身故；二者、法身流轉五道，名曰眾生故；三者、眾生相空即法身故。於此三中初後為正，故《淨名》云：如自觀身實相，觀佛亦然，平等即無二，無二即一相也。論　一行三昧者，即真如三昧也，謂住真如境故，名真如三昧。以真如無異相故，但行造此法故，名一行三昧。此乃由境一故，使智行亦一也。前則從境得名，此則通於法行。科云能生者，其實即是義說能生也。

Under "revealing supremacy," the Treatise states: "the dharmakāya of all Buddhas and the bodies of sentient beings are not two": this has three meanings: First, taking sentient beings as being themselves the dharmakāya; second, because the dharmakāya transmigrates through the five destinies, it is named "sentient beings"; third, because the marks of sentient beings are empty, they are the dharmakāya. Among these three, the first and last are orthodox; hence the Vimalakīrti-sūtra states: "As one contemplates the true mark of one's own body, so too one contemplates the Buddha; being equal, they are not two; being not two, they are of a single mark." The Treatise states: "the samādhi of one act": this is precisely the tathatā-samādhi; because one abides in the realm of tathatā, it is called the tathatā-samādhi. Because tathatā has no diverse marks, and one merely practices reaching this dharma, it is called the samādhi of one act. This is because the object is single, which makes the practice of wisdom single as well. The former derives its name from the object; the latter extends to the practice of the dharma. The outline's saying "capable of generating" is actually an interpretive way of saying capable of generating.