大方廣佛華嚴經隨疏演義鈔 1.37

1.37

疏「故得十身歷然而相作」下，正顯無礙之相具十玄門。以隨文語便、故小不次。如下次第者，一同時具足相應門、二廣狹自在無礙門、三一多相容不同門、四諸法相即自在門、五祕密隱顯俱成門、六微細相容安立門、七因陀羅網境界門、八託事顯法生解門、九十世隔法異成門、十主伴圓明具德門。今文之次，在文可知，唯主伴一門，前說儀中文理已具，故不重出。諸藏純雜，今古多異，今文重出，故亦有十門。今初，即諸法相即自在門。文有兩句：上句總明三世間相成故，故得十身歷然而相作。言故得者，由前事得理融之故，便得具下十種玄門。「故得」二字文雖在初，義貫下十。言十身者，即八地云「此菩薩遠離一切身相分別，住於平等。此菩薩知眾生身、國土身、業報身、聲聞身、獨覺身、菩薩身、如來身、智身、法身、虛空身。」言相作者，次經云「此菩薩知諸眾生心之所樂，能以眾生身作自身，亦作國土身、業報身乃至虛空身。又知眾生心之所樂，能以國土身作自身，亦作眾生身、業報身乃至虛空身。又知諸眾生心之所樂，能以業報身作自身，亦作眾生身、國土身乃至虛空身。又知眾生心之所樂，能以自身作眾生身、國土身乃至虛空身，隨諸眾生所樂不同，則於此身現如是形」等。釋曰：上之四類別顯，末後結例，即十身相作也。言歷然者，不壞相故。壞相而作，非不思議。其由芥納須彌，須彌本相如故，故下七十七經云「是以一剎入一切剎，而不壞其相者之所住處。」又云「是以一佛入一切佛，而不壞其相者之所住處」等。五十六經云「所謂以眾生身作剎身，而不壞眾生身，是菩薩遊戲。以剎身作眾生身，而不壞於剎身，是菩薩遊戲。」如是佛身與二乘相作，菩薩行身與成正覺身相作，於涅槃示生死等，皆不壞其相，故云歷然而相作。言「六位不亂而更收」者，六位即三賢十聖等妙二覺，則因果皆悉相攝。如初發心便成正覺，不壞初心之相。若無初心，何名初心便成正覺？故十信攝於諸位，諸位十信歷然。十住攝於諸位，諸位十住不亂。不亂則行布，更收即圓融，如下說因中辯。此句亦是相入門，下有相入故。故此一句但為相即，如乳投水廢己同他，故名相即。

Regarding the commentary's "Thus the ten bodies are distinct and yet mutually become one another" and what follows: this directly reveals that the characteristics of non-obstruction are fully endowed with the Ten Profound Approaches. Because it accommodates the convenience of the phrasing of the text, their order is slightly different. The standard order below is: first, the approach of simultaneous completeness and correspondence; second, the approach of the unimpeded freedom of the broad and the narrow; third, the approach of the mutual containment of the one and the many without identity; fourth, the approach of the freedom of all phenomena being mutually identical; fifth, the approach of the simultaneous establishment of the secret and the manifest; sixth, the approach of the mutual containment and harmonious establishment of the minute; seventh, the approach of the realm of Indra's net; eighth, the approach of relying on things to manifest phenomena and engender understanding; ninth, the approach of different temporal phases being established in separation throughout the ten periods; tenth, the approach of the master and retinue being perfectly luminous and completely endowed with virtues. The sequence in the present text can be known from the text itself. Only the single approach of master and retinue was already complete in principle and phrasing in the earlier explanation of rituals, and therefore is not repeated. The various canonical collections have pure and mixed [arrangements], with many differences between past and present; since the present text repeats it, there are also ten approaches. Now, the first is the approach of the freedom of all phenomena being mutually identical. The text has two clauses. The first clause generally explains that because the three realms mutually complete one another, "thus the ten bodies are distinct and yet mutually become one another." Saying "thus" means: because things obtain the blending of principle as mentioned before, they thereupon come to be endowed with the ten profound approaches below. Although the two characters "thus" are at the beginning of the text, their meaning permeates the ten [approaches] below. Regarding the "ten bodies," the Eighth Stage says: "This bodhisattva is far removed from all discrimination of bodily characteristics and abides in equality. This bodhisattva knows the body of sentient beings, the body of lands, the body of karmic fruition, the body of śrāvakas, the body of pratyekabuddhas, the body of bodhisattvas, the body of Tathāgatas, the body of gnosis, the dharmakāya, and the body of empty space." Regarding "mutually become one another," the sūtra next says: "This bodhisattva knows what all sentient beings' minds delight in, and can make the body of sentient beings into his own body, and also into the body of lands, the body of karmic fruition, up to the body of empty space. Furthermore, knowing what sentient beings' minds delight in, he can make the body of lands into his own body, and also into the body of sentient beings, the body of karmic fruition, up to the body of empty space. Furthermore, knowing what all sentient beings' minds delight in, he can make the body of karmic fruition into his own body, and also into the body of sentient beings, the body of lands, up to the body of empty space. Furthermore, knowing what sentient beings' minds delight in, he can make his own body into the body of sentient beings, the body of lands, up to the body of empty space; following the differences in what sentient beings delight in, he manifests such forms in this body," and so forth. Explanation: The four categories above are distinguished individually, and the conclusion at the end summarizes them; this is the ten bodies mutually becoming one another. Saying "distinct" means not destroying their characteristics. To become something while destroying its characteristics would not be inconceivable. This is like a mustard seed containing Mount Sumeru while Mount Sumeru's original characteristics remain as before. Thus, the seventy-seventh fascicle of the sūtra below says: "Therefore, this is the dwelling place of those who enter all lands with a single land without destroying their characteristics." It also says: "Therefore, this is the dwelling place of those who enter all Buddhas with a single Buddha without destroying their characteristics," and so forth. The fifty-sixth fascicle says: "Namely, to make the body of lands with the body of sentient beings without destroying the body of sentient beings is the bodhisattva's sporting. To make the body of sentient beings with the body of lands without destroying the body of lands is the bodhisattva's sporting." In this way, the Buddha body and the two vehicles mutually become one another, the bodhisattva practice body and the body of achieving right awakening mutually become one another, demonstrating birth and death within nirvāṇa, and so forth, all without destroying their characteristics; hence it says "distinct and yet mutually become one another." Regarding "the six stages are not disordered and yet mutually encompass one another": the six stages are the three ranks of worthies, the ten ranks of sages, and equivalent and wondrous awakenings; thus cause and effect mutually subsume one another completely. It is like the initial resolve being immediately the attainment of right awakening, without destroying the characteristic of the initial mind. If there were no initial mind, how could it be called the initial mind immediately achieving right awakening? Therefore, the ten faiths subsume all the stages, and in all the stages the ten faiths are distinct. The ten abidings subsume all the stages, and in all the stages the ten abidings are not disordered. When not disordered, there is sequential progression; when mutually encompassing, there is perfect interpenetration, as explained below in the discussion of the cause. This clause also refers to the approach of mutual entry, because mutual entry is mentioned below. Hence this single clause is merely mutual identity: like milk poured into water, discarding oneself to assimilate to the other; hence it is called mutual identity.