起信論疏筆削記 10.32

10.32

Second, the specific analysis, which in the Commentary has two parts: first, a general explanation of the text above. "Revealing the virtues of activity": as it says below, "The body has immeasurable forms, the forms have immeasurable marks, and the marks have immeasurable excellence. The dependent fruits in which they abide also have immeasurable various adornments, etc." "The root of activity": as it says below, "In accordance with what is appropriate, it is constantly able to sustain, without destruction and without loss." Thus, horizontally and vertically, all rely on true enlightenment; hence it attains immeasurability and continuity. "Superior capability": as the Lotus Sūtra says, "To those who should be saved by a Buddha-body, it immediately manifests a Buddha-body and preaches the Dharma for them, etc." When there is an evocation, it responds accordingly without the need for additional effort. Just as a hundred waters do not ascend and the single moon does not descend, the power of the wholesome roots of compassion is naturally so by the nature of dharmas; hence it is called "spontaneous." The Commentary states: "'The fourth reveals the lower superior benefit': either seeing the form to produce the [bodhi-]mind, or hearing the Dharma to initiate practice, up to knowing and perceiving, the effort is not spent in vain; hence it says 'not futile.'" These preceding two lines still point specifically to this passage. "Such as..." below generally explains the above meaning. "Reward and transformation, etc.": the reward is what is seen on the grounds, also named the superior response. The transformation is what is seen prior to the grounds, also named the inferior response. These two kinds of bodies are both the functions of tathatā manifested by pure wisdom. "Beginningless, etc." refers to the earlier "constantly without interruption." The text below will show it by itself.