大方廣佛華嚴經疏 51.32

51.32

第三有三門，明前二行究竟。今初一門明所持差別智究竟。上云「則以智慧辯才力，隨眾生心而化誘」也。第二陀羅尼，即能持究竟。上云「修行諸度勝解脫」等。十中，初一聞持、次四義持、次四廣聞持之用、後一收上義持。又初四如次持教行理果；次二重顯持行，即定慧故；次一持理，不思議故；次二重顯教；後一重顯果。第三說十種佛，上能持所持皆是佛法，今知法主究竟。上云「則得灌頂而升位」等。十信滿心便得佛故，然此十佛與下十種見佛名義全同，與前十身名有同異而義亦無殊。一示成正覺故，即前菩提身。二願生兜率故，與前全同。三萬行因感故，即前相好莊嚴身。四自身舍利住持故，即力持身。五涅槃佛，化必示滅故，即前化身。六法界佛，真無漏界故，即前法身。七依唯心故，即威勢身。雖光明亦能攝伏，心伏最勝，如慈心降魔等。八常在定故，即福德身，定為福之最故。九了本性故，即前智身，大圓鏡智、平等性智皆本有故。故下云「明了見十，隨所欲樂，無不現故。」即意生身故。晉經云如意佛。然佛就內覺，身多就相故，立名不同。餘廣如別章，略如八地。

Third, there are three gates explaining the culmination of the previous two practices. Now, the first gate explains the culmination of the differentiated wisdom retained. Above it says: 'Then with the power of wisdom and eloquence, one transforms and guides according to the minds of sentient beings.' Second, dhāraṇī, which is the culmination of the ability to retain. Above it says: 'Cultivating the superior liberations of the perfections,' and so on. Among the ten, the first one is retention of hearing; the next four are retention of meaning; the next four expand the function of the retention of hearing; the last one subsumes the retention of meaning above. Again, the first four retain teaching, practice, noumenon, and fruit in proper sequence; the next two re-illuminate retaining practice, which is samādhi and wisdom; the next one retains noumenon, being inconceivable; the next two re-illuminate teaching; the last one re-illuminates the fruit. Third, explaining the ten kinds of Buddhas: above, that which is retained and the ability to retain are both the Buddha-Dharma; now one knows the culmination of the Master of Dharma. Above it says: 'Then one receives abhiṣeka and ascends to the station,' and so forth. Because when the mind of the ten faiths is fulfilled, one immediately attains Buddhahood; however, these ten Buddhas are completely identical in name and meaning with the ten kinds of seeing Buddhas below, and while having similarities and differences in name with the previous ten bodies, in meaning there is also no difference. First, manifesting the attainment of sambodhi, which is the previous bodhi body. Second, aspiring to be born in Tuṣita, which is completely identical with the previous. Third, evoked by the cause of the myriad practices, which is the previous body adorned with marks and signs. Fourth, maintained by one's own relics, which is the body maintained by power. Fifth, the nirvāṇa Buddha: because transformation must manifest cessation, this is the previous transformation body. Sixth, the dharmadhātu Buddha: the true undefiled realm, which is the previous dharmakāya. Seventh, relying on mind-only, which is the body of majestic power. Although light is also able to gather and subdue, subduing by mind is supreme, such as subduing māras with a mind of loving-kindness. Eighth, constantly in meditative absorption, which is the body of merit, because samādhi is the supreme among merits. Ninth, completely understanding the fundamental nature, which is the previous wisdom body, because the great perfect mirror wisdom and the wisdom of equality are both fundamentally possessed. Hence it is said below: 'Clearly seeing the ten, manifesting without fail according to what they desire and delight in'—this is the manomayakāya (mind-made body). The Jin translation calls it the Wish-Fulfilling Buddha. However, 'Buddha' pertains to internal awakening, while 'body' mostly pertains to marks; hence the names established differ. The rest is extensively as in the separate chapter, and briefly as in the eighth stage.