止觀輔行傳弘決 2.9

2.9

應以《法界次第》勘之則知分齊。此相現時，即是藏通極果、別圓真因。所證理體而為相體。言相用者，一一各有利他之用。別圓分果雖在地住，利他之用復勝藏通，能令眾生至極妙故。故《大經．性品》云「如是佛性不可思議，三十二相亦不可思議。」彼《婆沙》文無小乘意，但為始行旁借小宗。四十不共法中應云報身，言法身者，即以報身不共之法名為法身。次云實相即是法身，論第六云「既念生身三十二相已，次念功德法，謂四十不共。偈云『諸佛是法身，非但肉身故。佛法雖無量，不與諸人共。』若人念者則得歡喜。」束為偈曰：

One should examine this with the Fajie cidi to know the demarcations. When these marks manifest, they are the ultimate fruit of the Tripiṭaka and shared [teachings], and the true cause of the distinctive and perfect [teachings]. The principle essence realized serves as the essence of the marks. As for the function of the marks: each and every one has the function of benefiting others. Although the partial fruit of the distinctive and perfect [teachings] is at the bhūmis and abodes, its function of benefiting others is again superior to the Tripiṭaka and shared [teachings], because it can cause sentient beings to reach the utmost marvel. Therefore, the 'Nature Chapter' of the Great Scripture says: 'Such Buddha-nature is inconceivable; the thirty-two marks are also inconceivable.' That text of the Vibhāṣā contains no Hinayana intent; it merely borrows from the lesser school alongside for beginners. Among the forty unshared dharmas, one should speak of the reward-body; speaking of the dharma-body means that the unshared dharmas of the reward-body are called the dharma-body. Next, it says that the true mark is indeed the dharma-body. The sixth fascicle of the treatise says: 'Having contemplated the thirty-two marks of the birth-body, one next contemplates the dharmas of merit, namely the forty unshared [dharmas]. A verse says: "All Buddhas are the dharma-body, not merely the physical body. Although the Buddha-dharmas are measureless, they are not shared with all people. If one is mindful of them, one then attains joy."' Condensed into verse, it says: