大方廣佛華嚴經隨疏演義鈔 49.20

49.20

疏「云何種類」下，明第三身。四卷經云「大慧！云何種類俱生無作行意生身？所謂覺一切佛法緣自得樂相，是名種類俱生無作行意生身。」釋曰：彼疏釋云「得如來法身，隨眾生類以現形，而不作意，故立其名。言覺一切佛法者，如來覺知一切佛法也。緣自得樂相者，緣自內心所證自覺聖智樂相，欲與眾生，故作種類身也。」大雲釋云：「以八地深證無相，於一切法不能圓滿，故為佛呵，得勸便修至九地，便獲四無礙智，具修一切佛法，覺一切法皆是法界。以覺即法界，緣內證真如，得寂滅之樂，與一切法無差別矣。」釋曰：此即但說菩薩覺一切法前，是恭法師意。謂佛覺也，理實通二。今疏文分二：先略引經正釋，義當佛覺諸法。從「釋曰」下，將釋第三，便騰前二顯三得名。從「三自證法」下，正釋第三得名，便釋俱生種類之義。

Regarding the commentary’s phrase from “What is the variety…” downward, it clarifies the third body. The four-fascicle sūtra states: “Mahāmati, what is the variety-innate unconditioned-activity manomayakāya? It means realizing that all Buddha-dharmas, condition-borne, naturally obtain the mark of bliss. This is called the variety-innate unconditioned-activity manomayakāya.”
Commentary: That commentary explains: “Having attained the Tathāgata’s dharmakāya, one manifests forms in accordance with the varieties of sentient beings without intentional effort, hence its name is established. ‘Realizing all Buddha-dharmas’ means the Tathāgata realizes all Buddha-dharmas. ‘Condition-borne, naturally obtaining the mark of bliss’ means taking as condition the mark of bliss of the noble gnosis of self-realization realized within one’s own mind, wishing to bestow it upon sentient beings, one thus produces the variety-body.”
Dayun explains: “Because on the eighth ground one deeply realizes signlessness, one cannot yet fully consummate all phenomena; therefore, one is admonished by the Buddhas. Receiving encouragement, one then cultivates up to the ninth ground, whereupon one attains the four unhindered knowledges, completely cultivates all Buddha-dharmas, and realizes that all phenomena are the dharmadhātu. Because the realization is itself the dharmadhātu, conditioning the internally realized tathatā, one attains the bliss of quiescent cessation, which is without differentiation from all phenomena.”
Commentary: This only speaks of the bodhisattva realizing all phenomena; the former is Master Gong's interpretation, which holds that it is the Buddha’s realization. In actual principle, it applies to both. Now, the commentary’s text is divided into two: first, it briefly cites the sūtra for a direct explanation, the meaning of which corresponds to the Buddha’s realization of all phenomena. From “Commentary:” downward, as it is about to explain the third, it briefly invokes the former two to elucidate the reason for the third’s name. From “3. The dharma of self-realization…” downward, it directly explains the establishment of the third’s name, and then explains the meaning of ‘variety-innate’.”