大方廣佛華嚴經隨疏演義鈔 47.9

47.9

第七菩薩。疏「義亦然者此含多意」者，下出三意：一釋三身及與佛義，體即法身、依是報身、聚是化身。從「所覺」已下釋佛義，所覺是法身、能覺報身、覺他是化身。二「又義名所以」，明成佛所以，即具眾德故。〈問明〉云「一切諸佛身，唯是一法身，一心一智慧，力無畏亦然」故。三「又應用」下，即約利他辨同。言法身作五業者，即應化法身。言五業者，世親《攝論》第十云「第一救濟有情災橫為業，於暫時見，便能救濟盲聾狂等諸災橫故。二者救濟惡趣為業，拔諸有情出不善處，置善處故。三者救濟非方便為業，令諸外道捨非方便求解脫行，置於如來聖教中故。四者救濟薩遮耶見為業，授之能超三界道故。五者救濟諸乘為業，拯拔欲趣餘乘諸菩薩，及不定種性諸聲聞等，安置善處，令修大乘行故。於此五業，應知諸佛業用平等。」若梁《攝論》當第十五。疏「二十一種功德」下，即指上品所釋，謂所依智等三事佛佛平等無性，亦明是利他德。疏「二約十身」下，先正釋同義、後「此有三因」下出因。

The seventh bodhisattva. Regarding the commentary's statement, 'The meaning is also like this contains multiple senses,' below three senses are presented: First, explaining the three bodies and the meaning of 'Buddha': essence is the dharmakāya, locus is the saṃbhogakāya, and collection is the transformation body. From 'that which is awakened' onward, it explains the meaning of Buddha: that which is awakened is the dharmakāya, that which can awaken is the saṃbhogakāya, and awakening others is the transformation body. Second, 'Moreover, the meaning is called the reason' clarifies the reason for attaining Buddhahood, which is the possession of all virtues. As the 'Inquiry into the Clear' chapter says: 'The bodies of all Buddhas / Are solely a single dharmakāya, / One mind, one wisdom, / Powers and fearlessnesses are also like this.' Third, under 'Moreover, responding and functioning,' identity is distinguished in terms of benefiting others. Regarding the dharmakāya performing the five activities, this refers to the responsive and transformative dharmakāya. As for the five activities, Vasubandhu's *Mahāyānasaṃgraha*, fascicle 10, says: 'First, the activity of rescuing sentient beings from calamities and disasters: upon seeing them briefly, one can rescue them from calamities such as blindness, deafness, and madness. Second, the activity of rescuing from evil destinies: pulling sentient beings out of bad places and establishing them in good places. Third, the activity of rescuing from non-upāyas: causing non-Buddhists to abandon practices that are not upāyas for seeking liberation, and establishing them in the sacred teachings of the Tathāgata. Fourth, the activity of rescuing from the view of satkāya: granting them the path that can transcend the three realms. Fifth, the activity of rescuing from the [lesser] vehicles: rescuing bodhisattvas who desire to turn toward other vehicles, as well as śrāvakas of indeterminate lineage, and establishing them in good places to make them cultivate the Mahāyāna practice. Regarding these five activities, one should know that the activity and function of all Buddhas are equal.' In the Liang translation of the *Mahāyānasaṃgraha*, this corresponds to fascicle 15. Under the commentary's 'twenty-one kinds of merits,' this refers to what was explained in the previous chapter; namely, that the three matters of locus, wisdom, and so on are equal and without difference among all Buddhas, also showing that they are virtues of benefiting others. Under the commentary's 'Second, in terms of the ten bodies,' it first directly explains the meaning of identity, and then under 'This has three causes,' it presents the causes.