大方廣佛華嚴經隨疏演義鈔 42.3

42.3

第八菩薩。疏「若逆推其本業復有因卒至無住」者，前偈因業有生即是順明，今明生依於業、業亦從緣，故云性空已是逆推。言卒至無住，即《淨名經》意，彼逆推云「身孰為本？答曰：欲貪為本。又問：欲貪孰為本？答云：虛妄分別為本。又問：虛妄分別孰為本？答曰：顛倒想為本。又問：顛倒想孰為本？答曰：無住為本。文殊師利！從無住本立一切法。」今經中三並攝在業，眾生即身空寂，無來即無住本。疏「身若是佛」等者，身謂色相之身，即《金剛經》云「若以三十二相觀如來者，轉輪聖王即是如來。」後二句結示，三即如如，四即如如智。疏「以見佛稱性不疑同體」者，三寶同體，佛即是法、法即是眾，故經云「清淨如法界」者，如即稱義。人信法界、難信法佛，故致「如」言，實則佛身即法界也。疏「初知離名為法」者，即《思益》第一，已如上引。第四句云「是菩薩遍行」。

The eighth bodhisattva. The commentary states: "If one traces backward to its root, karma in turn has a cause, ultimately reaching the non-abiding." The preceding verse, [explaining that] because of karma there is birth, was a direct explanation. Now, explaining that birth relies upon karma, and karma also arises from conditions, therefore saying that it is empty of intrinsic nature is already tracing backward. The phrase "ultimately reaching the non-abiding" follows the meaning of the Vimalakīrtinirdeśa-sūtra. That text traces backward, saying: "'What is the root of the body?' Answer: 'Desire and craving are the root.' It further asks: 'What is the root of desire and craving?' Answer: 'False conceptual discrimination is the root.' It further asks: 'What is the root of false conceptual discrimination?' Answer: 'Inverted ideation is the root.' It further asks: 'What is the root of inverted ideation?' Answer: 'Non-abiding is the root. Mañjuśrī! From the non-abiding root, all phenomena are established.'" In the present sūtra, the three in the middle are all subsumed within karma; sentient beings are themselves the emptiness and quiescence of the body; and "without coming" is the non-abiding root. The commentary states: "If the body were the Buddha..." and so forth. "Body" means the body of physical marks; this is as the Diamond Sūtra states: "If one contemplates the Tathāgata by means of the thirty-two marks, a wheel-turning sage king would be the Tathāgata." The final two lines conclude and show [this]: the third is suchness, and the fourth is the cognition of suchness. The commentary states: "Because seeing the Buddha accords with the nature, one does not doubt the identical essence." The Three Jewels are of an identical essence: the Buddha is the Dharma, and the Dharma is the Saṅgha. Therefore, when the sūtra says "pure as the dharmadhātu," "as" has the sense of "according with." People believe in the dharmadhātu, but it is difficult [for them] to believe in the Dharma-Buddha; hence the word "as" is used. In reality, the Buddha's body is the dharmadhātu. The commentary states: "First, knowing detachment is called the Dharma." This is from the first fascicle of the Viśeṣacintibrahmaparipṛcchā, as already cited above. The fourth line states: "This is the bodhisattva's universal practice."