大乘起信論裂網疏 1.48

1.48

此復云何，總徵起也。先釋佛世，次釋滅後。所化利根者，統論佛世眾生亦有種種三根不同，但對滅後即皆稱利。以善根不深，不能親值佛故。佛色心勝者，色則相好莊嚴，心則六通十力，故云勝也。一音開演無邊義味者，佛以一音演說法，眾生隨類各得解。譬如一雲所雨，三草二木各得生長也。色勝，即身輪不思議化。心勝，即意輪不思議化。一音開演，即口輪不思議化。所化既是利根，能化三輪又勝，故不須論而能開悟也。

"How is this so again" raises the general question. First it explains the time when the Buddha was in the world, and next explains after his passing. "Those to be transformed had sharp faculties": speaking comprehensively, sentient beings in the Buddha's time also had various differences of the three faculties, but contrasted with those after his passing, all are called sharp, because those whose wholesome roots were not deep could not personally meet the Buddha. "The Buddha's form and mind were superior": form was adorned with the major marks and minor characteristics; mind possessed the six superknowledges and ten powers; hence it is called "superior." "With a single voice he expounded boundless meanings and flavors": the Buddha expounded the Dharma with a single voice, and sentient beings each attained understanding according to their kind. It is like the rain of a single cloud, through which the three grasses and two trees each attain growth. Superiority of form is the inconceivable transformation of the body-wheel. Superiority of mind is the inconceivable transformation of the mental-wheel. Expounding with a single voice is the inconceivable transformation of the oral-wheel. Since those to be transformed had sharp faculties, and the three wheels of the one who transforms were also superior, they were able to awaken without needing treatises.