大乘起信論廣釋卷第三．四．五 4.90

4.90

論。以有如是至見本法身　釋曰。次牒因顯果。於中有二。初顯用體得明用相。此初也。以有如是大方便智者。牒前顯體之因。除滅無明見本法身者。舉因所顯之果。大方便者。即前行願。體正名方。助道名便。智謂自他同真之智。以此悲智故無明滅法身了果究竟顯現。是故名為見本法身。

[Treatise:] Because there is such [great wisdom of expedient means, they eliminate avidyā and] see the original dharmakāya. [Commentary:] Next, taking up the cause to reveal the fruit. Herein there are two [parts]: first, revealing the substance of the activity, which enables clarifying the characteristics of the activity. This is the first. 'Because there is such great wisdom of expedient means' takes up the previous cause that revealed the substance. 'They eliminate avidyā and see the original dharmakāya' adduces the fruit revealed by the cause. 'Great expedient means' refers to the previous practices and vows; the rectitude of the substance is called 'expedient' (fāng, method), and what assists the path is called 'means' (biàn, facility). 'Wisdom' refers to the wisdom [that realizes] self and other are identical in suchness. Because of this compassion and wisdom, avidyā is extinguished, and the revealed fruit of the dharmakāya is ultimately manifested; therefore it is called 'seeing the original dharmakāya.'