大方廣佛華嚴經隨疏演義鈔 49.18

49.18

疏「然此身類」下，第二顯別類。於中有三：一列名、二釋相、三定位。初列中，今依七卷。若依四卷，初明三昧樂正受、第二名中有重性字。然三段俱是七卷第四，若依四卷即當第三，今更引四卷對決。四卷地位便在釋相之中最初列竟，即云「修行者了知初地上增進相得三種身。」疏「楞伽」下，第二釋相，即七卷。若第四，但略結名及地位耳。地位一同四卷，留待辯位明故。初身，四卷云「大慧！云何三昧樂正受意生身？謂第三第四第五地三昧樂正受故，種種自心寂靜安住，心海澄浪識相不生，知自心現非境界性，是名三昧樂正受意生身。」釋曰：斯則七卷，文簡而顯。然四卷疏意云「從初至七，皆觀三界心意識境界妄想，是故須入三昧滅心意識，以起意生法身。經隱前二，沒後二地，略舉中間。從種種自心下出體。」亦有解云：初二約位未得定故，不說意生身。六七已得般若，常在無相，故屬第二身。今疏依此，故下約位云五地前。

Regarding the commentary from "However, this category of bodies" onward: this is the second part, revealing the specific categories. Within this there are three parts: first, listing the names; second, explaining their characteristics; third, determining their stages. In the first, the listing: it now relies on the seven-fascicle [translation]. If one relies on the four-fascicle [translation], the first clarifies samādhi-sukha-samāpatti, and within the name of the second there is the word 'nature' (svabhāva) repeated. However, all three passages belong to the fourth fascicle of the seven-fascicle version; if according to the four-fascicle version, it corresponds to the third. Here we cite the four-fascicle version again to verify. The stages in the four-fascicle version are placed right within the explanation of characteristics; immediately after listing them at the beginning, it says: 'A practitioner, having understood the progressive characteristics on the first bhūmi and above, attains three kinds of bodies.' From the commentary's 'In the *Laṅkāvatāra*' onward, it is the second part, explaining the characteristics, which follows the seven-fascicle version. As for the fourth [fascicle], it only briefly concludes the names and stages. The stages are identical to the four-fascicle version, being reserved to be clarified when determining the stages. For the first body, the four-fascicle version states: 'Mahāmati! What is the mind-made body of the bliss of samādhi attainments? It refers to the third, fourth, and fifth bhūmis, where through the bliss of samādhi attainments, one's various minds dwell in quiescent stabilization, the ocean of the mind becomes calm and devoid of waves, and the characteristics of consciousness do not arise. Knowing that what appears to one's own mind lacks the nature of an objective realm—this is called the mind-made body of the bliss of samādhi attainments.' Explanation: Thus, the text of the seven-fascicle version is concise and clear. However, the commentary on the four-fascicle version intends to say: 'From the first to the seventh [bhūmi], all contemplate the false discrimination of the objective realms of the mind, thought, and consciousness of the three realms. Therefore, one must enter samādhi to extinguish the mind, thought, and consciousness in order to give rise to the mind-made dharmakāya. The sūtra conceals the first two and leaves out the latter two bhūmis, briefly mentioning the middle ones. From "various minds" onward, it identifies its essence.' There is also an explanation stating: Because the first two bhūmis have not yet attained dhyāna-concentration in terms of stage, they do not speak of the mind-made body. The sixth and seventh have already attained prajñā and are constantly in the signless, so they belong to the second body. Now the commentary relies on this; therefore below, in terms of stages, it says 'prior to the fifth bhūmi.'