華嚴經探玄記 15.74

15.74

第九大段十種定法下三門，却答第五法身問。於中，初門明身業揩定、次門明見已獲益、後門顯勸觀勝德。初中，化身八相，諸佛等有，故云定法。略無涅槃相。此中正顯身業作用，如文。第二見佛得十果報者，明所作不虛，於中初二滅惡生善報；次二善因樂果報；次二除疑不退報，謂入在地前三賢位；次二證位淨根報，從初地至七地，以證地故名出世，有出觀故名世間；後二滅障得辯報，謂八地已上。第三有十種淨法。菩薩應念者，念因倣學、念果增善。於中，初六念因行、後四念果德可知。上來答法身竟。

The ninth major section, the three gates below 'ten kinds of fixed dharmas,' turns back to answer the fifth question on the Dharmakāya. Within this: the first gate explains the standard fixation of bodily karma; the next gate explains the benefits obtained upon seeing [the Buddha]; the last gate reveals the supreme virtue of exhorting contemplation. In the first, the eight aspects of the transformation-body are shared equally by all buddhas; hence they are called 'fixed dharmas.' It abbreviates by omitting the aspect of nirvāṇa. Here it directly reveals the functions of bodily karma, as in the text. Second, seeing the Buddha and obtaining ten karmic retributions explains that what is done is not in vain; within this: the first two are the retributions of eradicating evil and generating good; the next two are the retributions of good causes and joyful fruits; the next two are the retributions of removing doubt and not retrogressing, namely entering the three ranks of worthies prior to the bhūmis; the next two are the retributions of realizing the stages and purifying the faculties, from the first bhūmi to the seventh bhūmi—because they realize the bhūmis it is called supramundane, and because there is emerging from contemplation it is called mundane; the last two are the retributions of eradicating hindrances and obtaining eloquence, namely the eighth bhūmi and above. Third, there are ten kinds of pure dharmas that bodhisattvas should be mindful of: being mindful of the cause to emulate and learn, and being mindful of the fruit to increase good. Within this: the first six are being mindful of causal practices, and the last four are being mindful of fruition virtues, as can be understood. The above concludes the answer to the Dharmakāya.