起信論疏筆削記 4.12

4.12

疏　然能下，二、通出體，二：一、通約三業也。能歸體，即馬鳴身口意也。業即三用。欲顯下，釋具三業。所以疏有三意：一顯佛勝德、二圓自善根、三為彼來果。以身業歸，顯有天眼見；以口業歸，顯有天耳聞；以意業歸，顯有他心知。圓滿下，昔以三業悉皆不善，謂殺等十支；今既歸佛，即三業皆善，以身禮、口讚、心緣，即殺盜婬等自然不生。三輪因者，三輪是果，謂神通、正教、記心也。因即三業善，三輪之因，依主釋。以因中身業歸，果獲神通輪，謂如意、天眼、天耳通也，此能引邪歸正故。因中口業歸，果獲正教輪，謂宿命、漏盡通也，此能觀根說法，令解脫故。因中意業歸，果獲記心輪，謂他心通也，此令未信者信、未修證者修證，或與記莂等。俱名輪者，以能摧輾眾生惑障故。或見下，明歸之儀式，此乃不論三業前後，但隨見聞等處，則用三業對而歸之。此有四句，如疏列配。然上二句，且約一期句數配屬則可；若細推之，就佛就機，恐無此理。如佛得自在，豈有見而不聞等處耶？若就機者，如見佛身、不聞說法，豈只以身作禮而不意敬口讚耶？如聞說法，不見形相，豈只口讚而不運意作禮耶？又雖不見聞，如專意念佛之人，豈無身口耶？況身口由心所使，意業不行，身口不動。若如此所配，且約一期。

On the commentary, "However, that which can" and below: second, generally identifying the essence, which has two parts: first, generally in terms of the three karmas. The essence of that which takes refuge is the body, speech, and mind of Aśvaghoṣa. "Karma" means the three functions. On "wishing to display" and below: explaining the endowment with the three karmas. Thus the commentary has three intentions: first, to display the Buddha's supreme virtues; second, to fulfill one's own roots of goodness; third, for the sake of future fruits. Taking refuge with bodily karma displays that he has the divine eye that sees; taking refuge with verbal karma displays that he has the divine ear that hears; taking refuge with mental karma displays that he has the knowledge of other minds that knows. On "fulfillment" and below: formerly the three karmas were all unwholesome—namely, the ten branches of killing and so forth; now, having taken refuge in the Buddha, the three karmas are all wholesome: through the body bowing, the mouth praising, and the mind recollecting, killing, stealing, sexual misconduct, and so forth naturally do not arise. Regarding "the causes of the three wheels": the three wheels are the fruits, namely, supernormal powers, correct teaching, and knowing minds. The causes are the goodness of the three karmas; "the causes of the three wheels" is a genitive tatpuruṣa compound. Because one takes refuge in the causal stage with bodily karma, in the fruit stage one obtains the wheel of supernormal powers, namely, the supernormal powers of magical ease, divine eye, and divine ear, for these can lead the deviant back to the correct. Because one takes refuge in the causal stage with verbal karma, in the fruit stage one obtains the wheel of correct teaching, namely, the supernormal powers of recollection of past lives and extinction of outflows, for these can discern faculties and preach the Dharma to bring about liberation. Because one takes refuge in the causal stage with mental karma, in the fruit stage one obtains the wheel of knowing minds, namely, the supernormal power of knowing other minds, for this leads those without faith to believe, those who have not cultivated and realized to cultivate and realize, or confers prophecies and the like. They are all called "wheels" because they can crush and roll over the obstacles of sentient beings' delusions. On "or seeing" and below: clarifying the rituals of taking refuge. This does not take into account the sequence of the three karmas; one simply responds to and takes refuge with the three karmas according to wherever one sees, hears, and so forth. There are four propositions here, arranged and matched as in the commentary. However, as for the upper two propositions, it is acceptable if they are tentatively matched according to the propositions of a single occasion; but if one investigates in detail, whether with respect to the Buddha or with respect to the recipient's capacity, there is likely no such principle. For as the Buddha has attained sovereignty, how could there be a situation where he is seen but not heard? If it is with respect to the recipient: if one sees the Buddha's body but does not hear him preach the Dharma, could one merely make prostrations with the body without mental reverence and verbal praise? If one hears him preach the Dharma but does not see his physical form, could one merely praise with the mouth without exercising the mind and making prostrations? Moreover, even if one does not see or hear, like a person who exclusively concentrates his mind on recollecting the Buddha, how could he lack body and speech? Furthermore, body and speech are commanded by the mind; if mental karma does not operate, body and speech do not move. If it is matched like this, it is only on a tentative, single occasion.