大方廣佛華嚴經疏 42.8

42.8

第三「佛子此菩薩遠離」下明智正覺世間自在行。遠公云：「若就行境，應名二諦自在行。今就行體，名智正覺。智於二諦正覺無礙，故名自在。」今更一釋：以所知十身皆是毘盧遮那正覺之體，亦得從境名智正覺，能令相作亦自在故。文中二：初明第一義智、後「此菩薩」下明世諦智。今初，上句離妄、下句住實。由自身他身不分別故，住於平等。不分別言，非唯照同一性，亦乃能所照亡。論云「此不同二乘第一義智示現者，以彼不得法空，不能即俗而真，非一異故。」二明俗諦智中有三：一總知十身、二「此菩薩」下令十身相作顯通自在、三「此菩薩知眾生身」下別顯知相彰智自在。今初十身，論攝為三：初三染分、次六淨分、後一不二分。皆言分者，同一大緣起法界分為十故。即染分依他、淨分依他同依一實故。染中三者，初是眾生世間、次國土世間。業報身者，彼二生因，謂業、煩惱。經略煩惱，故論具之。而云報者，業能招報，從果立名。若是所招，寧異上二？然國土身合通於淨，且從一類以判為染。次六總以三乘為淨分，於中前四是人菩薩及佛，但因果之異；次一是能證智；後一是所證法。故論云「此三乘隨何智、隨何法，彼淨顯示」，謂因法智殊，顯三乘別。後虛空身是不一分者，通為二依，非染淨故。觀下別顯，多約事空，義兼於理。二諸身相作，皆先明相作所由，由隨機故。文中二：一別顯相作。略有四翻。云何法智虛空得為自身？入法智中自然應現自己身故，令於虛空忽見自身，故名為作。作餘亦爾。二「隨諸眾生」下總結例餘。上但舉四翻，理應具十，成一百身。然自身即是菩薩，若將自望菩薩，別則有百一十身，故云則如是現。所以相作得無礙者，廣如《懸談》。今文略有三意：一由證即事第一義故。事無理外之事，事隨理而融通故。此章初先明勝義，二者緣起相由故，三業用自在故。晉經偈云「菩薩於因緣，和合中自在，乃至能隨意，為現於佛身。」今經略無此偈。論主但釋相作之意，云「彼自在中所作攝取行種種示現者，謂彼正覺自在中作攝取眾生行故，隨心樂種種示現。」第三別顯知相中，十身為八，以三身合故。然其類例應各具十，文或闕略，且從顯說。

Third, from "Bodhisattvas, O Sons of the Buddha, having left behind" onward, explains the practice of mastery over the realm of wisdom and sambodhi. Master Huiyuan says: "If considered from the objective sphere of practice, it should be called the practice of mastery over the two truths. Here, considered from the essence of practice, it is called wisdom and sambodhi. Wisdom is unobstructed regarding sambodhi in the two truths; hence it is called mastery." Now I offer another explanation: because the ten bodies that are known are all the essence of Vairocana's sambodhi, it may also be named wisdom and sambodhi after the objective sphere, since making them function interchangeably is also a mastery. In the text there are two: first, explaining the wisdom of the paramārtha-satya; later, from "this bodhisattva" onward, explaining the wisdom of conventional truth. As for the first: the upper clause leaves behind delusion; the lower clause abides in reality. Because he does not make distinctions between his own body and other bodies, he abides in equality. Saying "does not make distinctions" means not only illuminating their identical nature, but also that both the illuminator and the illuminated are obliterated. The treatise says: "This is not like the manifestation of the two vehicles' wisdom of the ultimate truth, because they do not attain the emptiness of dharmas, and cannot identify the conventional with the true, they being neither one nor different." Second, in explaining the wisdom of conventional truth, there are three: 1. generally knowing the ten bodies; 2. from "this bodhisattva" onward, causing the ten bodies to function interchangeably, revealing mastery of supernatural penetrations; 3. from "this bodhisattva knows sentient beings' bodies" onward, specifically revealing the marks of knowing to display mastery of wisdom. As for the first, the ten bodies: the treatise subsumes them under three: the first three are the defiled portion, the middle six are the pure portion, and the last one is the non-dual portion. All are called "portions" because the single great pratītyasamutpāda dharmadhātu is divided into ten, meaning that both the defiled other-dependent [nature] and the pure other-dependent [nature] equally rely on the one true [nature]. Among the defiled, the three are: first, the realm of sentient beings; next, the realm of lands; the karmic retribution body is the cause for the arising of those two, namely karma and afflictions. The sūtra abbreviates afflictions, so the treatise supplies them. As for calling it "retribution": karma is capable of incurring retribution, so it takes its name from the fruit. If it were that which is incurred, how would it differ from the above two? However, the land body properly extends to the pure; it is provisionally judged as defiled based on one category. The next six generally take the three vehicles as the pure portion; herein, the first four are persons—bodhisattvas and buddhas, differing only as cause and fruit; the next one is the wisdom capable of realizing; the last one is the Dharma that is realized. Therefore the treatise says: "These three vehicles, according to whatever wisdom and whatever Dharma, display that purity," meaning that the differences of wisdom and Dharma as causes display the distinction among the three vehicles. Lastly, the space body is the non-dual portion: it serves as the common support for both, being neither defiled nor pure. Examining its specific explanation below, it is mostly treated in terms of phenomenal space, while its meaning embraces noumenon. Second, the mutual functioning of the various bodies: all first clarify the reason for mutual functioning, which is because it accords with capacity. In the text there are two: 1. specifically revealing mutual functioning. In brief, there are four inversions. How can Dharma, wisdom, and space become one's own body? Entering into Dharma and wisdom, one's own body naturally responds and manifests; hence, causing one to suddenly see one's own body in space is called "making." Making the others is likewise. 2. From "In accordance with all sentient beings" onward, generally concludes by analogizing the rest. Above, only four inversions were raised; logically, all ten should be complete, making one hundred bodies. However, one's own body is itself a bodhisattva; if one contrasts oneself with bodhisattvas, making them distinct, there are one hundred and ten bodies; hence it says "it manifests thus." As for why mutual functioning is unobstructed, it is detailed in the *General Introduction*. The present text briefly contains three meanings: 1. because of realizing the paramārtha-satya that is identical with phenomena, since phenomena do not exist outside noumenon, and phenomena interpenetrate in accordance with noumenon; this chapter first explains the ultimate truth; 2. because of mutual dependence in pratītyasamutpāda; 3. because of mastery in karmic functions. The verse in the Jin sūtra says: "The bodhisattva has mastery in the coming together of causes and conditions, / and even can, as desired, manifest as the body of a buddha." The present sūtra omits this verse. The treatise master merely explains the intention of mutual functioning, saying: "The diverse manifestations of the practice of gathering and receiving wrought in that mastery mean that because, in the mastery of that sambodhi, he performs the practice of gathering and receiving sentient beings, he diversely manifests according to the inclinations of their minds." Third, in specifically revealing the marks of knowing, the ten bodies become eight, because three bodies are combined. However, their types and analogies should each possess ten; the text is perhaps abbreviated, so it is provisionally explained from what is prominent.