大乘起信論廣釋卷第三．四．五 5.41

5.41

論。謂以一念至利益眾生　釋曰。此別顯德滿也。謂以等者。顯自利德即上真心成此種智。謂前真心剎那。始覺至心源時契於本覺。名為一念相應惠也。即此本覺無明盡故。顯照諸法名一切種智。或一念相應惠是無間道。剎那契理斷一切惑。是故能令無明頓盡名一切種智。是解脫道。解脫道中種智圓故。依佛地等諸論所說一切智者是正體智。一切種智是後得智。大般若經。正體後得皆得名為一切種智。故彼文云。一切智道相智一切種智。前二既配聲聞菩薩故。種智者唯示如來。今此亦然故。解脫道所得智慧名一切種智。自然已下顯利他德。即前方便心成此任置不可思議利眾生業。或復初文是智淨相。後文即是不思議業。皆是本覺隨染成也。

[Treatise:] "Namely, by means of the wisdom corresponding to a single thought ... benefiting sentient beings." [Commentary:] This specifically reveals the fulfillment of virtue. "Namely, by means of..." reveals the virtue of self-benefit; that is, the preceding true mind accomplishes this all-aspects cognition (sarvākārajñatā). This means that at the moment of the preceding true mind, when initial awakening reaches the source of the mind and accords with original awakening, it is called the wisdom corresponding to a single thought. Because avidyā is exhausted in this original awakening, its manifestation and illumination of all phenomena is called all-aspects cognition. Alternatively, the wisdom corresponding to a single thought is the unobstructed path (ānantaryamārga), which in an instant accords with the principle and severs all defilements; therefore, it can cause avidyā to be instantly exhausted and is called all-aspects cognition. This is the path of liberation (vimuktimārga), because in the path of liberation all-aspects cognition is perfected. Relying on what is taught in treatises such as the *Buddhabhūmi-śāstra*, all-knowledge (sarvajñatā) is the fundamental cognition, and all-aspects cognition is the post-attainment cognition. In the *Mahāprajñāpāramitā-sūtra*, both the fundamental and the post-attainment may be called all-aspects cognition; hence that text says: "All-knowledge, path-aspect knowledge, and all-aspects cognition." Since the first two are correlated with the śrāvakas and bodhisattvas, all-aspects cognition is shown only for the Tathāgata. Here it is also like this; therefore the wisdom attained in the path of liberation is called all-aspects cognition. From "spontaneously" onward reveals the virtue of benefiting others; that is, the preceding mind of expedient means accomplishes these effortless, inconceivable activities that benefit sentient beings. Alternatively, the first text is the attribute of the purity of wisdom, and the subsequent text is inconceivable activity; both are accomplished by original awakening in accordance with defilement.