大方廣佛華嚴經隨疏演義鈔 18.83

18.83

疏「第二身恒」下，此段疏文有三：初標章、二「謂隨諸」下引論總釋、後「言一切道場」下牒文別釋。二中，即《唯識論》平等性智之用，以四身明義，此當他受用身故。雖語於土，意正取身。《唯識》第十云「一他受用身，謂諸如來由平等智，示現微妙淨功德身，居純淨土，為住十地諸菩薩眾，現大神通轉正法輪、決眾疑網，令彼受用廣大法樂。」釋曰：彼唯據淨土，今十身圓融、染淨交徹，與彼小異耳。疏「言一切道場」下，牒經別釋。上就別義配受用身，為順法相；此中據實，故說十身皆坐道場。而言「此四義便故來」者，為順十身別故。若將十身配十道場，初二可知，三即福德身、願身、相好莊嚴身。以福德云三世所行眾福大海，是萬行故。願是眾行之本，以行填願方能遍周故。相好莊嚴由行成故。故十佛中名業報佛，由萬行事業報得相好故。如云「不可思議大劫海，供養一切諸如來，普以功德施群生，是故端嚴最無比」等，皆約因成相好也。然法門之言，是天台依《智論》立名，即功德法身。四幻化身，即化身、意生身及力持身，此三皆屬化身攝故。菩提身為總，亦此化身攝。此四具九，兼後威勢則十身具矣。上約別說。既十身圓融，隨舉一身即十身具，故坐一道場即坐十類。今就相顯，故說不同耳。已知十身所坐之處，次當別釋遍坐之義。

On the commentary’s "Second, his body constantly [dwells in all bodhimaṇḍas]" and following: This passage of the commentary has three parts: first, marking the topic; second, from "Meaning, according with all [assemblies]" downward, quoting a treatise for a general explanation; and third, from "The words 'all bodhimaṇḍas'" downward, citing the text for a distinct explanation. In the second part, this is the function of the cognition of equality from the *Vijñaptimātratāsiddhi-śāstra*, explaining the meaning through the four bodies, for this corresponds to the body of enjoyment for others. Although it speaks of lands, its intended focus is precisely the body. The tenth fascicle of the *Vijñaptimātratāsiddhi* states: "First, the body of enjoyment for others: it means that all Tathāgatas, by the cognition of equality, manifest a subtle and pure body of merits, reside in purely pure lands, and, for the assemblies of bodhisattvas dwelling in the ten grounds, manifest great spiritual penetrations, turn the wheel of the correct Dharma, resolve the net of all doubts, and cause them to enjoy the vast joy of the Dharma." Explanation: That [treatise] bases itself solely on pure lands, whereas here the ten bodies are perfectly fused, and defilement and purity mutually penetrate, which differs slightly from that. On the commentary’s "The words 'all bodhimaṇḍas'" downward: citing the sūtra for a distinct explanation. Above, matching with the enjoyment body was according to a distinct meaning to follow the Dharma-characteristics [tradition]; here, based on actual fact, it therefore states that the ten bodies all sit in bodhimaṇḍas. As for stating "these four come about for convenience of meaning," this is to accord with the distinction of the ten bodies. If one matches the ten bodies with the ten bodhimaṇḍas: the first two can be known; the third refers to the merit body, vow body, and the body adorned with marks and signs. Because the merit [body] is spoken of as the great ocean of manifold merits cultivated in the three times, which are the myriad practices; vows are the root of the manifold practices, and only by using practices to fulfill vows can they become all-pervading; and the adornment of marks and signs is accomplished through practice. Hence, among the ten buddhas, it is called the karmic retribution buddha, because the marks and signs are obtained as retribution through the undertakings of the myriad practices. Just as it says: "Throughout an ocean of inconceivable great kalpas, / Offering to all Tathāgatas, / Universally bestowing merit upon living beings, / Therefore his upright adornment is most peerless," and so forth—all these refer to marks and signs accomplished on the basis of causes. However, the term "Dharma-gate" was established by Tiantai based on the *Mahāprajñāpāramitopadeśa*, which is the merit dharmakāya. The fourth, the illusory transformation body, refers to the transformation body, the mind-made body, and the body maintained by power; these three are all subsumed under the transformation body. The bodhi body is the general one, and is also subsumed under this transformation body. These four contain nine, and together with the subsequent majesty body, the ten bodies are complete. The above was spoken according to distinctions. Since the ten bodies are perfectly fused, whichever single body is cited, the ten bodies are complete; thus, sitting in one bodhimaṇḍa is sitting in ten classes. Here, it is in terms of manifesting characteristics that differences are spoken of. Having already understood the places where the ten bodies sit, next we should distinctly explain the meaning of sitting pervasively.