大方廣佛華嚴經隨疏演義鈔 44.28

44.28

疏「勒此十身」下，第三總相收攝。於中五：初收五不出體用。二「體外無用」下，融體用為法界。於中言「用即智應」者，兼融三身以為一體。三「隨相顯十」者，出十身之由。四「一乘圓融」下，通妨難。以有難云：地前未證，何得爾耶？故為此答。五「更有餘義」者，指廣有本，即是彼十：一即威勢身，菩薩眾中威光赫奕，滅諸闇故；二即意生身，遍趣生故；三即菩提身，正覺無生故；四即福德身，福絕三際不可說故；五即智身，智契實理故；六即化身，隨應現故；七即力持身，力持不變故；八即法身，法界性故；九即相好莊嚴身；十蓮華藏相，同於一相，周法界故。十即願身，願轉法故；觀法無相，現相無所不周故。經云「毘盧遮那佛，願力周法界，一切國土中，恒轉無上輪。」斯即〈十地〉中義會於〈離世間〉十佛，同前十地已會十身。然彼約佛身，今約菩薩所得，則望彼皆因。以因望果，故小有不同；而圓融交徹，故得例彼。若不例彼，當文自釋義亦無遺。又顯十身五體五用，謂威勢、福德、智、法、相好，此五皆體，餘五為用。體即是真，用即是應。同真應二身融為一味，可知。

On the commentary passage beginning "Summarizing these ten bodies": this is the third, subsuming the general characteristics. Within it, there are five: First, subsuming the five as not going beyond essence and function. Second, from "There is no function outside of essence" onwards, harmonizing essence and function into the dharmadhātu. Saying "function is precisely wisdom and response" within it concurrently harmonizes the three bodies into a single essence. Third, "manifesting ten according to characteristics" shows the reason for the ten bodies. Fourth, from "The perfect interpenetration of the One Vehicle" onwards resolves an objection. Because there is an objection stating: "Not having realized it prior to the stages, how can this be?" therefore this response is made. Fifth, "There are further other meanings" points to an extensive source, which consists of those ten: First is the body of mighty influence, brilliantly resplendent amidst the assembly of bodhisattvas, because it eradicates all darkness. Second is the mind-made body, because it universally goes to rebirths. Third is the bodhi-body, because it is properly awakened to non-arising. Fourth is the body of merit, because merit transcends the three temporal periods and is ineffable. Fifth is the wisdom-body, because wisdom tallies with the real principle. Sixth is the transformation body, because it manifests in accordance with responsiveness. Seventh is the sustained body, because sustaining power is unchanging. Eighth is the dharma-body, because it is of the dharmadhātu nature. Ninth is the body adorned with marks and signs, with the signs of the lotus treasury, being identical to a single characteristic and pervading the dharmadhātu. Tenth is the vow-body, because vows turn the Dharma; contemplating dharmas as markless, it manifests marks without anywhere not pervaded. The sūtra says: "Vairocana Buddha's / Vow-power pervades the dharmadhātu; / In all Buddha-lands, / He constantly turns the unsurpassed wheel." This meaning in the "Ten Grounds" matches the ten buddhas in "Transcending the World", just as the preceding Ten Grounds have already matched the ten bodies. However, that concerns the Buddha's bodies, while this concerns what is attained by bodhisattvas; thus, looking toward those, these are all causal. Looking from cause toward fruit, they are slightly different; yet because of perfect interpenetration and mutual penetration, they may be analogized to those. Even if not analogized to those, the text itself explains it, leaving no meaning omitted. Furthermore, it reveals the ten bodies as five of essence and five of function: that is, mighty influence, merit, wisdom, dharma, and marks and signs—these five are all essence; the remaining five are function. Essence is the real, and function is the response. Just like the two bodies of the real and the response blending into a single taste, it can be understood.