起信論疏筆削記 20.36

20.36

然上所說差別法義，以此三法往收罄無不盡。何謂也？如上一心是總舉祕藏體，具足三大義故。二門不離真俗二諦，真中泯相即空是般若，顯實是法身，生滅是俗諦正是解脫。二覺中，本覺是法身，始覺是般若，始本不二是解脫。四位中，隨一一位皆有能證智是般若，所證理是法身，離障處即解脫。二相中，智淨相是法身、般若，不思議業相是解脫。四鏡中，如實空鏡是法身，因熏習鏡是般若，後二鏡是解脫。又初是法身，二是般若、解脫。後二中，三是般若法身，四是解脫。九相中，前七屬煩惱是般若，造業是解脫，受報是法身。五意六染二礙攝入九相，可以意得。四熏習中，染熏方離無明，妄心境界起成惑業，流轉生死，如九相所配。淨熏中，真如是法身，熏起始覺是般若，離障處即解脫。三大中，體是法身，相是般若，用是解脫。二身中，真身屬法身、般若，應身是解脫。對治邪執，能對是般若，二見無處即解脫，正理顯處即法身。三心中，直心即法身，深心即般若，大悲心即解脫。六度中，度度皆具三種，如云以知是般若，法性是法身，本無慳貪是解脫。三心相中，真心即般若、法身，方便及業識心即解脫。四信中，信真如即法身，信佛即般若，信法與僧即解脫。五行中，前四即解脫，止即法身，觀即般若。或一一行皆具三種，以此三法統收一切，靡不皆盡。此三不離前之一心，斯則十方三世一切佛法皆此論攝故，名祕藏，我已總說也。

Moreover, the differentiated doctrinal principles explained above are completely subsumed under these three dharmas without remainder. How so? The aforementioned One Mind holistically adduces the essence of the secret treasury, because it is fully endowed with the meaning of the three greatnesses. The two gateways do not depart from the two truths of ultimate and conventional: in the ultimate, the dissolution of marks into emptiness is prajñā, while the revelation of the real is dharmakāya; arising and ceasing is the conventional truth, which is precisely liberation. Among the two enlightenments, original enlightenment is dharmakāya, actualized enlightenment is prajñā, and the non-duality of actualized and original is liberation. In the four stages, in each and every stage there is the realizing wisdom, which is prajñā; the realized principle, which is dharmakāya; and the place where hindrances are separated, which is liberation. In the two marks, the mark of purity of wisdom is dharmakāya and prajñā, and the mark of inconceivable karma is liberation. In the four mirrors, the mirror of true emptiness is dharmakāya, the mirror of causal vāsanā is prajñā, and the latter two mirrors are liberation. Alternatively, the first is dharmakāya, and the second is prajñā and liberation; among the latter two, the third is prajñā and dharmakāya, and the fourth is liberation. In the nine marks, the first seven belong to defilement and are prajñā, creating karma is liberation, and undergoing retribution is dharmakāya. The five consciousnesses, the six defilements, and the two hindrances are subsumed under the nine marks, as may be grasped conceptually. Among the four types of vāsanā, defiled vāsanā only separates from avidyā when the deluded mind and objects arise to form delusions and karma and transmigrate in saṃsāra, as correlated with the nine marks. In pure vāsanā, tathatā is dharmakāya, perfuming into arising actualized enlightenment is prajñā, and the place of parting from hindrances is liberation. In the three greatnesses, the essence is dharmakāya, the attribute is prajñā, and the function is liberation. In the two bodies, the true body belongs to dharmakāya and prajñā, and the response body is liberation. In remedying mistaken attachments, that which remedies is prajñā, the absence of the two views is liberation, and where the correct principle is revealed is dharmakāya. In the three minds, the straightforward mind is dharmakāya, the profound mind is prajñā, and the mind of great compassion is liberation. In the six perfections, every perfection possesses all three: as it says, 'through knowing' is prajñā, 'dharmatā' is dharmakāya, and 'fundamentally free from greed' is liberation. In the three marks of mind, the true mind is prajñā and dharmakāya, while the expedient and karma-consciousness minds are liberation. In the four faiths, faith in tathatā is dharmakāya, faith in the Buddha is prajñā, and faith in the Dharma and the Saṅgha is liberation. In the five practices, the first four are liberation, calming is dharmakāya, and contemplation is prajñā. Or, each and every practice is endowed with all three. By means of these three dharmas, everything is unified and subsumed without exception. These three do not depart from the preceding One Mind; thus all Buddhist teachings of the ten directions and the three times are subsumed by this treatise, and therefore it is called the 'secret treasury' that I have already comprehensively explained.