大乘起信論裂網疏 2.78

2.78

依於淨智，能起一切勝妙境界等者，《唯識論》云「此四心品，雖皆遍能緣一切法，而用有異。謂大圓鏡智相應心品，純淨圓德，現種依持，能現、能生身土智影，無間無斷，窮未來際。平等性智相應心品，觀一切法，自他有情，悉皆平等，大慈大悲恒共相應，隨諸有情所樂，示現受用身土影像差別。妙觀察智，不共所依無住涅槃之所建立，一味相續，窮未來際。妙觀察智相應心品，善觀諸法自相、共相無礙而轉，攝觀無量總持定門，及所發生功德珍寶，於大眾會能現無邊作用差別，皆得自在，雨大法雨，斷一切疑，令諸有情皆獲利樂。成所作智相應心品，為欲利樂諸有情故，普於十方示現種種變化三業，成本願力所應作事。此四種性雖皆本有，而要熏發方得現行。因位漸增，佛果圓滿，不增不減，盡未來際。但從種生，不熏成種，勿前佛德勝後佛故。」（文）是知前淨智相，及從鏡智所起最極圓淨常遍色身，即是自受用身功德。此中依於淨智所起身土境界，隨眾生根成就利益，即是他受用報勝、劣等應種種功德。此二功德皆由本覺隨染分別，流轉生死，然後翻染成淨。依法熏習，如實修行之所證得。故前文云「生二種差別相」，猶《唯識》「名所生得」也。雖所生得，然不名之為始覺相，仍名本覺相者，猶《唯識》云「此四種性皆本有也。」《大佛頂經》亦云「圓滿菩提，歸無所得。」良以本具無漏種子，原是真如全體，原具真如相用，未曾稍減。今佛果無漏現行，亦秖是真如全體相用，未甞稍增故也。二別辨本始兩覺竟。

Regarding "relying upon pure wisdom, it can produce all superior and wondrous states," etc., the Vijñaptimātratāsiddhi says: "Although these four mental categories can all universally take all phenomena as their objects, their functions differ. That is to say, the mental category associated with the great mirror wisdom is purely clean and fully endowed with virtue; it maintains active manifestations and seeds, and can manifest and produce reflections of bodies, lands, and wisdom continuously and without interruption, exhausting the future limit. The mental category associated with the wisdom of equality contemplates all phenomena and sentient beings—both self and other—as entirely equal; great benevolence and great compassion are constantly associated with it, manifesting differentiated reflections of enjoyment bodies and lands in accordance with what sentient beings delight in. Marvellous-contemplation wisdom is established by non-abiding nirvāṇa, its unique support, continuing in a single flavor to exhaust the future limit. The mental category associated with marvellous-contemplation wisdom skillfully contemplates the specific and common characteristics of all phenomena, functioning without obstruction; it gathers and contemplates immeasurable dhāraṇī and samādhi portals, as well as the gems of merits brought forth; in great assemblies it can manifest boundless varieties of functions with complete mastery, raining down the great Dharma rain, severing all doubts, and causing all sentient beings to attain benefit and joy. The mental category associated with the duty-fulfilling wisdom, for the purpose of benefiting and delighting all sentient beings, universally manifests various transformative actions of the three karmas throughout the ten directions, accomplishing the matters that should be done by the power of original vows. Although these four gotras are all originally present, they must be perfumed and brought forth before they can become actively manifest. They gradually increase on the causal stage and become fulfilled in the Buddha-fruit, neither increasing nor decreasing, to the end of the future limit. They are produced only from seeds and do not perfume to form new seeds, lest the merits of former Buddhas surpass those of later Buddhas." (End of quote.) From this we know that the preceding mark of pure wisdom and the most utterly complete, pure, permanent, and pervasive form-body arising from the mirror wisdom are the merits of the body for one's own enjoyment. The states of bodies and lands arising here in reliance upon pure wisdom, accomplishing benefits in accordance with the capacities of sentient beings, are the various merits of the superior and inferior response-bodies for the enjoyment of others. Both of these merits are realized when original awakening accords with defilement and discriminates, wandering in saṃsāra, and then overturns defilement into purity, perfuming according to the Dharma and practicing in accordance with reality. Therefore, the earlier text says "produces two kinds of differentiated marks," which corresponds to what the Vijñaptimātratā calls "named what is produced and attained." Although they are produced and attained, they are not named the marks of initial awakening, but are still named the marks of original awakening, corresponding to the Vijñaptimātratā's statement that "these four gotras are all originally present." The Śūraṅgama Sūtra also says: "Fulfilling bodhi, one returns to nothing attained." This is truly because the originally endowed untainted seeds are originally the entire essence of tathatā, and originally possess the marks and functions of tathatā without having ever diminished in the least. Now the untainted active manifestations of the Buddha-fruit are also merely the marks and functions of the entire essence of tathatā, never having increased in the least. The second section, distinguishing between the two awakenings of original and initial, is finished.