大方廣佛華嚴經疏 42.8

42.8

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.