起信論疏筆削記 4.23

4.23

論　及彼下，二、法寶也，疏二：初出體。四種，即教、理、行、果。教淺者，能詮麁顯，是假名故。理深者，所詮真實，智所證故。行分者，因位功力未究竟故。果圓者，智斷二德悉成就故。今取下，去取。初二句，標。故約下，正配論文。約佛明法，即當果法。顯身等者，身是用大，依體相起，由，佛證得體相二大，然後起用。既為所證，即當理法。

In the Śāstra, from "and that" downward, second, the Dharma Jewel, on which the Commentary has two parts: first, identifying its essence. The four kinds are teaching, principle, practice, and fruit. The teaching is shallow because that which expresses is coarse and apparent, being conventional designations. Principle is deep because that which is expressed is real, being what is realized by cognition. Practice is partial because the effort at the causal stage is not yet ultimate. Fruit is complete because the two virtues of cognition and elimination are both achieved. From "now adopting" downward, selection and rejection are treated. The first two sentences state the heading. From "therefore in terms of" downward, they directly correspond to the text of the śāstra. Clarifying the Dharma in terms of the Buddha corresponds to the fruitional Dharma. As for "manifesting the body" and so forth: the body is the greatness of function, arising based on essence and attributes; through the Buddha's realization of the two greatnesses of essence and attributes, he then gives rise to function. Since they are that which is realized, they correspond to the Dharma of principle.