大方廣佛華嚴經疏 30.44

30.44

第二三門迴向菩提，分三：初一門得正果、次一二果因圓、後一依報果滿。今初。然上眾生得果有其十句，各應有多；今但廣初一身，則餘可例取。文中三：初明得身、次顯身用、後總結所成。前中，初總相、「所謂」下別相。身是同相，餘是異相。成壞可知。然此十身通法通智。一光明者，身光智光無不照故。二體無闇障，能鑒徹故。三體不受染，若彼潤玉涅而不緇。四淨德內充，如玉無瑕翳。五非暫時淨，揀異下流。上三就體辨，次三對境以明。六不為塵坌，對上清淨。七極微不著，對極清淨。八垢穢無污，對上不染。若就內德，即煩惱障盡名為離塵，習氣亦亡名極離塵，所知不住名離心垢。九具相具德。十形充法界、智遍十方，山河事理不能障礙。二「於一切」下依身起用。前四色身用，前三羅一身於法界、後一收萬像於一身；次「示諸」下五句智身用；後「示菩薩行願」下通二身用。後「菩薩」下總結所成。第二門願二果因圓中二：初即理起用行、後「入一切」下即事入玄行。今初。初成行緣，身隨住故；次「眾生見」下利他不空；後「於善知識」下兼通二利；後入玄中，智契名入，無邊法界通身智入（從此已下入第三十三經）。

The second [group of] three gateways dedicates toward bodhi, divided into three: the first gateway attains the direct fruit; the next gateway pertains to the completion of the causes of the two fruits; the last gateway pertains to the perfection of the fruit of circumstantial retribution. Now, the first: While above there were ten phrases for sentient beings attaining the fruit, each of which should contain many, now it merely elaborates the first, the single body, so the rest can be understood by analogy. In the text there are three parts: first, explaining the attainment of the body; next, revealing the bodily functions; finally, summarizing what is accomplished. In the former, the first is the general characteristic; from 'namely' downward are the specific characteristics. The body is the common characteristic; the others are the differing characteristics. Integration and disintegration can be understood. Now these ten bodies encompass both dharma and wisdom. First, 'radiant', because the bodily light and the wisdom light illuminate everything without exception. Second, 'its essence is free of dark obstructions', because it can perceive clearly and thoroughly. Third, 'its essence does not receive defilement', like that moist jade which may be steeped in black dye without turning dark. Fourth, 'pure virtues fill it within', like jade free of flaws and blemishes. Fifth, 'it is not merely temporarily pure', distinguishing it from the lower stream. The preceding three are distinguished with respect to essence; the next three are explained with respect to objects. Sixth, 'not soiled by dust', contrasting with the 'purity' above. Seventh, 'even the finest subtle particle does not adhere', contrasting with 'utmost purity'. Eighth, 'filth does not taint it', contrasting with 'non-defilement' above. If viewed in terms of internal virtues: the ending of the affliction obstacle is called being free of dust; the cessation of latent predispositions (vāsanā) as well is called being supremely free of dust; not abiding in cognizable objects is called being free of mental defilements. Ninth, 'endowed with marks and endowed with virtues'. Tenth, 'its form fills the dharmadhātu, and its wisdom pervades the ten directions', so that mountains, rivers, phenomena, and noumenon cannot obstruct it. Second, from 'in all...' downward is the arising of function based on the body. The first four are the functions of the physical body: the first three display the single body across the dharmadhātu; the latter one gathers the myriad forms into a single body. Next, the five phrases from 'showing all...' downward are the functions of the wisdom body. Finally, from 'showing the practices and vows of bodhisattvas' downward encompasses the functions of both bodies. Finally, from 'Bodhisattva...' downward summarizes what is accomplished. In the second gateway, vowing for the completion of the causes of the two fruits, there are two parts: first, the practice of giving rise to function based on noumenon; next, from 'entering all...' downward, the practice of entering the profound based on phenomena. Now to the first. First is the condition for accomplishing practice, as the body abides accordingly; next, from 'sentient beings seeing...' downward, benefiting others is not in vain; finally, from 'toward spiritual mentors (kalyāṇamitra)...' downward, it simultaneously encompasses both benefits. Next, in 'entering the profound', when wisdom tallies with it, it is called 'entering'; the boundless dharmadhātu is entered through both body and wisdom (from this point downward enters the thirty-third fascicle).