大方廣佛華嚴經疏 28.41

28.41

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.