大乘起信論廣釋卷第三．四．五 3.23

3.23

Treatise: "That is to say, immeasurable… because they obtain benefit." / Commentary: This explains it. The text has seven phrases, revealing four meanings. The first two phrases horizontally reveal that the karmic virtues are vast and immeasurable. The next phrase vertically reveals that the root-flow of karma exhausts the three times. The next two phrases reveal the supreme capability of the karmic [activity], responding to capacities without effort. The final two phrases reveal the supreme benefit of the karmic [activity], whose enriching moisture is not in vain. That is, it functions as the great activity of tathatā, continuous and uninterrupted without beginning or end. Therefore the Suvarṇaprabhāsa Sūtra says: "Because the responsive body continues uninterruptedly from beginningless saṃsāra, because it can maintain the unshared dharmas of all buddhas, and because sentient beings are never exhausted, its activity is also never exhausted; hence it is said to be permanently abiding." The Ratnagotravibhāga says: "What is accomplishing benefit for oneself? It means attaining liberation, leaving far behind the affliction obstacle and the cognitive obstacle, and obtaining the unobstructed, pure dharmakāya; this is called accomplishing benefit for oneself. What is accomplishing benefit for others? Having accomplished benefit for oneself, from beginningless ages naturally relying on those two kinds of Buddha-bodies, one manifests the sovereign practice of power in the world; this is called accomplishing the benefit of the transformation body." / Question: Only after first attaining self-benefit does one initiate the karmic [activity] of benefiting others; how can benefiting others be said to be beginningless? / Answer: There are two interpretations. / One interpretation holds: A single thought of the Tathāgata's true wisdom universally responds across the three times. That which is responded to has no prior limit, and that which responds is likewise beginningless. Just as the round wisdom in a single thought universally reaches the objects that culminate across the three times, because the objects are boundless, the wisdom is also boundless. The forms manifested by boundless wisdom can therefore be without beginning and also without end. One must not object by saying that past sentient beings have already entered the present world and there is nothing to benefit or respond to. Because the substance of sentient beings pervades the three times, the three times interpenetrate and fully possess one another, and temporal divisions of the three times have no fixed reality. Because it is said that the realm of sentient beings neither increases nor decreases: if the prior limit were extinguished, that would constitute a decrease; if the latter limit were born, that would be the view of increase. Therefore, even the prior limit can be benefited. This cannot be measured by the deliberations of the conscious mind; hence it is again called inconceivable karmic [activity]. / Another interpretation holds: The previous explanation's principle is not yet completely clear, as it is still somewhat at variance with correct doctrine and teaching. If one says that the substance of sentient beings pervades the three times, then there would be no meaning of benefiting others. With whom would the substance of sentient beings and Buddhas be identical? Since the prior limit of the realm of sentient beings is not extinguished, the latter limit of the Buddha realm likewise does not increase; who then would initiate the transformation activity to respond beginninglessly? If, despite being of the same substance, there were still benefiting, one might as well say that sentient beings benefit the Buddhas, because being of the same substance accomplishes benefiting others. There are yet further faults, so one cannot adopt [this view]. Therefore we know this explanation's principle is not completely manifest. / One should say that when benefiting others is said to be beginningless, it is not spoken with reference to that which is responded to being beginningless. It is only spoken with reference to the Buddha. The Buddhas are identical in substance yet distinct. That is, that which benefits others is initial awakening. Initial awakening is identical with original [awakening]; their substance is not different. The substance of original awakening is without distinction among all buddhas. Because the substance of awakening is identical, the Buddhas are also without difference. That which was transformed by past buddhas is precisely what is benefited by the present Buddha. Since the past is beginningless, the present is likewise without beginning. Therefore, although one has just attained the dharmakāya of self-benefit, initiating responsive transformation to benefit others is beginningless. Since this is true activity that does not depend on deliberate intention, it is called inconceivable karmic [activity]. / This is originally not two from the minds of sentient beings; it is merely that due to ignorance, the activity does not appear. If there is aversion and seeking, the true activity gradually becomes manifest; then, within that mind, it manifests in accordance with capacities without deliberate intention. [The text says:] "I manifest distinctions"; hence it says "it accords with one's capacity and responds of its own nature." Among what appears, there is nothing not exhausted, and all of it is beneficial; hence it says "manifesting in various ways, because they obtain benefit," and so forth. Among these various passages, the new translation differs slightly; if one can seek out its meaning, it does not go beyond this.