大方廣佛華嚴經隨疏演義鈔 49.21

49.21

疏「若依地位」下，第三辯位，前經已具。言「初即五地前」者，自有二意：一依《密嚴》第三，初地即得，意生身則通五地。二依上四卷七卷經，皆以三四五地當其初身，以初二地未得定故。故十卷《楞伽》第五云「三地修定得三昧樂意生身，八地證無生故得覺法自性意生身。第三身不配地位，斯則初身。」以初攝後，云三地得第二身；以後攝初，云八地得。故疏云「八地已前由六七地已得般若常在無相，是故覺法自性攝。不爾，三得第一、八得第二，初唯至五，則六七地何無意生？」明是以後攝初耳。三不配者，三本《楞伽》總皆不配。既以八地向前為第二，則三即九地至十乃至如來，居然可知耳。上依《楞伽》有云所以，已見上文。若《無上依經》第一不配地位，但約三人得，謂聲聞、緣覺、大地菩薩為三意生身。若依《勝鬘經》云「無明習地為勝緣，無漏業為因，有阿羅漢、緣覺、自在菩薩三種意生身。」西域自有二解《勝鬘》：一依《楞伽》，二依《無上依經》。前中復有三說。一云：羅漢緣覺迴心，十千劫至十信，仍本名故，名為二乘。至十迴向，終名自在菩薩。即初地已上，對前二位故名自在。初地已上即有三種，如前《楞伽》。一云：羅漢緣覺俱迴心，至十迴向終，仍本名羅漢緣覺，直往菩薩初地已上名自在菩薩，菩薩亦有三種意生身。一云：聲聞緣覺同第二釋，從二乘有學迴心至迴向終，名自在菩薩。對未發心，得名自在。三身得，同前二解。二據《無上依》，隨三乘人即為三身。前二迴心至等覺位，名聲聞緣覺意生身；後一初地至等覺名菩薩意生身。釋曰：後釋似非等意，經意但明三乘人皆得三種意生身耳。

Regarding the commentary’s phrase from “If based on grounds and positions…” downward, the third part distinguishes the positions, which has already been fully detailed in the preceding sūtra. The statement “The first refers to before the fifth ground” in itself has two meanings: First, based on the third [fascicle] of the Ghanavyūha, it is attained right on the first ground, so the manomayakāya extends through the five grounds. Second, based on the above four-fascicle and seven-fascicle sūtras, both take the third, fourth, and fifth grounds as corresponding to the first body, because on the first and second grounds one has not yet attained concentration. Thus the fifth fascicle of the ten-fascicle Laṅkāvatāra states: “On the third ground, cultivating concentration, one attains the samādhisukha-manomayakāya; on the eighth ground, realizing the unarisen, one attains the dharmasvabhāvāvabodha-manomayakāya. The third body is not assigned to a ground or position.” This means that the first body, by taking the beginning to subsume the later, is said to be attained on the third ground; the second body, by taking the later to subsume the beginning, is said to be attained on the eighth ground. Hence the commentary states: “Prior to the eighth ground, because on the sixth and seventh grounds one has already attained prajñā and constantly abides in signlessness, it is subsumed under the cognition of the self-nature of phenomena. If not so, with the third attaining the first and the eighth attaining the second, while the first only reaches the fifth, then why would the sixth and seventh grounds lack a manomayakāya?” This clearly shows that the later subsumes the beginning. As for the third not being assigned [to a position], none of the three versions of the Laṅkāvatāra assigns it. Since from the eighth ground backward is taken as the second, then the third, being from the ninth ground through the tenth up to the Tathāgata, is clearly evident. The reasons based on what the Laṅkāvatāra states have already been seen above. As for the first [fascicle] of the Anuttarāśraya-sūtra, it does not assign them to grounds and positions, but only takes three kinds of persons as attaining them, namely śrāvakas, pratyekabuddhas, and bodhisattvas of the great grounds as having the three manomayakāyas. If based on the Śrīmālādevī-sūtra, it states: “With the ground of the latent impressions of avidyā as the supreme condition and untainted karma as the cause, there are the three kinds of manomayakāya of arhats, pratyekabuddhas, and sovereign bodhisattvas.” In the Western Regions, there are naturally two interpretations of the Śrīmālā: one based on the Laṅkāvatāra, and the second based on the Anuttarāśraya-sūtra. Within the former, there are again three explanations. One says: When arhats and pratyekabuddhas resolve their minds, spanning ten thousand kalpas up to the ten faiths, because they still retain their original names, they are called the two vehicles. Reaching the end of the ten dedications, they are called sovereign bodhisattvas; that is, from the first ground upward, in contrast to the previous two positions, they are called sovereign. From the first ground upward, they have the three kinds, as in the aforementioned Laṅkāvatāra. Another says: When arhats and pratyekabuddhas both resolve their minds, up to the end of the ten dedications they still retain their original names as arhats and pratyekabuddhas; direct-progressing bodhisattvas from the first ground upward are called sovereign bodhisattvas, and bodhisattvas also possess the three kinds of manomayakāya. Another says: Śrāvakas and pratyekabuddhas are the same as in the second explanation; from those of the two vehicles who are still in training resolving their minds up to the end of the dedications, they are called sovereign bodhisattvas. In contrast to those who have not yet generated the mind [for bodhi], they receive the name of sovereign. The attainment of the three bodies is identical to the previous two explanations. The second [approach], relying on the Anuttarāśraya, takes them as three bodies according to the persons of the three vehicles: the former two resolving their minds up to the position of virtual enlightenment are called the manomayakāyas of śrāvakas and pratyekabuddhas; the latter, from the first ground up to virtual enlightenment, is called the manomayakāya of bodhisattvas.
Commentary: The latter interpretation does not seem to match the intention; the sūtra’s intention is simply to clarify that persons of all three vehicles attain all three kinds of manomayakāya.