大方廣佛華嚴經疏 28.41

28.41

三十四施身髓肉中，二事合願。初施行中三：初標章引證、次「於諸趣」下正顯行相、後「佛子」下彰施現益。二迴向十願。三云意生身者，七卷《楞伽》第二云「譬如意去，速疾無礙，名意生身。」此乃意是舉喻。然此身類有其三種：一三昧樂、二覺法自性、三種類俱生無作行。初者，《楞伽》第四云「謂入於三昧，離種種心，寂然不動。心海不起轉識波浪，了境心現皆無所有。云何覺法自性？謂了法如幻皆無有相。心轉所依，依如幻定及餘三昧，能現無量自在神通，如華開敷速疾如意。如幻如夢、如影如像，非造所造、與造相似，一切色相具足莊嚴，普入佛剎了諸法性故。云何種類俱生無作行？謂了達諸佛自證法相。」釋曰：初身從所依定為名；次身從所依智立稱；三自證法相，義兼定慧及法性相，故名種類。由此故能隨眾生願，種種一時現生任運而成，云無作行。若依地位，初即五地前、次即八地前、後即八地後。若《成唯識》第八名為意成，隨意願成故，意明但轉變成，非新生故。故論又云「亦名變化身，無漏定力轉令異本，如變化故。」上皆通因。今即十身之一，義取亦通後一，廣如別章。四云百福相身，此舉三十二相之通因。若別因者，如《涅槃．師子吼品》。五云八十種好者，謂皆殊妙，立隨好名。具如《瑜伽》四十九、《大般若》三百八十一說。餘文可知。十云菩提藏身者，如〈出現品〉，如來成正覺時，於其身中普見一切眾生成正覺等故。

Thirty-four: In giving the marrow and flesh of the body, two matters are combined into a single vow. In the first part, the practice of giving, there are three sections: first, marking the section and citing precedents; next, from "in all destinies..." onward, correctly displaying the marks of the practice; and finally, from "O sons of the Buddha..." onward, clarifying the present benefits of giving. Second are the ten vows of pariṇāmanā. In the third [vow], where it mentions the "mind-made body" (manomayakāya), the seven-fascicle Laṅkāvatāra Sūtra, fascicle two, says: "Just as thought moves, swiftly and without obstruction, it is called a mind-made body." Here, "mind" is adduced as an analogy. However, there are three types of this kind of body: first, [attained through] the joy of samādhi; second, [attained through] awakening to the self-nature of phenomena; and third, [attained through] non-purposive action co-arising with their categories. As for the first, fascicle four of the Laṅkāvatāra says: "It refers to entering samādhi, leaving behind manifold thoughts, being tranquil and unmoving. In the ocean of mind no waves of the evolving consciousnesses arise; one realizes that the objects appearing in the mind are completely non-existent. What is awakening to the self-nature of phenomena? It refers to realizing that phenomena are like illusions, entirely devoid of marks. The basis upon which the mind turns relies on the illusion-like concentration and other samādhis, being able to manifest immeasurable, sovereign spiritual powers, swiftly as desired like a blossom opening wide. Like an illusion, like a dream, like a shadow, like an image—it is not created nor what is created, yet resembles the created; endowed and adorned with all forms, universally entering Buddha-fields because one realizes the dharmatā of all phenomena. What is non-purposive action co-arising with their categories? It refers to thoroughly penetrating the marks of phenomena personally realized by all Buddhas." Commentary: The first body is named after the concentration it relies upon; the next body takes its designation from the wisdom it relies upon; the third personally realizes the marks of phenomena, its meaning combining concentration, wisdom, and the marks of dharmatā, hence it is called "categories." Because of this, it can spontaneously accomplish [all], manifesting birth manifoldly and simultaneously according to the wishes of sentient beings; hence it is called "non-purposive action." If classified according to stages, the first is before the fifth stage; the next is before the eighth stage; the last is after the eighth stage. In the Cheng weishi lun, fascicle eight, it is called "mind-effected" (manomaya) because it is accomplished according to the intention of vows, intending to clarify that it is only accomplished by transformation and is not newly born. Therefore, the treatise also says: "It is also called a transformation body (nirmāṇakāya); through the power of uncontaminated concentration it is transformed to differ from the original, like a magical creation." The above all cover the causes. Now it is one of the ten bodies, and in meaning it also covers the latter one, as detailed in the separate section. The fourth mentions the "body with the marks of a hundred merits"; this adduces the general cause of the thirty-two marks. The specific causes are as in the Lion's Roar Chapter of the Nirvāṇa Sūtra. The fifth mentions the "eighty minor characteristics"; because they are all exquisitely wondrous, the name "secondary characteristics" is established. They are fully as explained in the Yogācārabhūmi, fascicle forty-nine, and the Mahāprajñāpāramitā Sūtra, fascicle three hundred and eighty-one. The rest of the text is intelligible. The tenth mentions the "body of the treasury of bodhi"; as in the Chapter on the Manifestation [of the Tathāgata], when the Tathāgata achieves sambodhi, he universally sees in his body all sentient beings achieving sambodhi, and so forth.