起信論疏筆削記 18.12

18.12

In the answer, there are three parts: First, the dharma. Treatise: Regarding “The Buddhas” and so forth: According to what was asked before, the question concerned the recompense and transformation [bodies]. Now, based on the dharmakāya's essence being all-pervading, the recompense and transformation [bodies] are functions that are identical to the essence, and likewise pervade all. Speaking based on the root, it merely refers to the dharmakāya. Commentary: Regarding “Pervades the minds of sentient beings”: The treatise states: “Because [it is in] all places.” The phrase “all” is intended to speak of sentient beings and the insentient vessel-world, just as the Avataṃsaka states: “The dharmatā pervades all places (stated horizontally), all sentient beings and lands (specifically distinguishing sentient beings and the vessel-world); throughout the three times it is entirely present without remainder (stated vertically), yet no bodily mark can be found (erasing traces).” According to this, it does not merely pervade the minds of sentient beings; now the commentary temporarily takes up the place questioned about, hence it merely says “pervades the minds of sentient beings.” Regarding “Only when there is” and so forth: Here the efficacy or fault lies with the capacity [of the being], while the Buddha has no biased response. Hence the Avataṃsaka states: “The bodhisattva is like the pure, cool moon, / wandering in ultimate emptiness; / when the water of sentient beings' minds is clear, / the reflection of bodhi appears therein.” “The text above” and so forth: That is, the sevenfold series of questions and answers in the greatness of function broadly clarifies this meaning.