起信論疏筆削記 3.37

3.37

又依下，三、別釋大字也。七種相應者，此皆約人而說。境大性者，以諸佛所說廣大教法為所緣故。行者，自利利他二利行故。智者，我空法空二無分別智故。精進者，三祇修行無疲厭故。方便者，不住生死及涅槃故。證得者，佛地功德悉圓滿故。業者，應現十方化眾生故。上六如初，皆言大性。然於七中前五是因，後二是果。果中之二，前體後用。體即智淨相，用則不思議業相，亦即四鏡之後二也。《莊嚴》、《瑜伽》、《顯揚》等論，並同此說。

In "Moreover, relying on..." below, third, specifically explaining the word "great." As for "conforming with seven kinds": these are all spoken of in terms of persons. "Greatness of object" is because the vast teachings expounded by all Buddhas serve as the cognized object. "Practice" is because of the practice of the two benefits, benefiting oneself and benefiting others. "Wisdom" is because of the two non-conceptual wisdoms: emptiness of self and emptiness of dharmas. "Vigor" is because of practicing through three asṃkhyeya kalpas without fatigue or weariness. "Skillful means" is because of not abiding in either saṃsāra or nirvāṇa. "Attainment" is because the virtues of the Buddha stage are all perfected. "Activity" is because of manifesting throughout the ten directions to transform sentient beings. The above six, like the first, are all called "greatness." Yet among the seven, the first five are causes, and the latter two are fruits. Of the two fruits, the former is essence, and the latter is function. Essence is the mark of pure wisdom; function is the mark of inconceivable activity; these are also the latter two of the four mirrors. Treatises such as the *Mahāyānasūtrālaṃkāra*, *Yogācārabhūmi*, and *Prakaraṇāryavācā* all agree with this explanation.