大方廣佛華嚴經隨疏演義鈔 54.50

54.50

疏「十得大法」下，先舉論、後「此有」下疏釋。先以法身為雲，此地菩薩法身普周一切法界，云大法身。第二義以佛說為雲，能受為法，即法器故。論釋第十既云「得大法身具足自在」，恐濫於佛，故寄對顯異。先對下歎勝，論云「如是受法王位，猶如太子而得自在。」後對上彰劣，論云「是處有微細智障故不自在，對治此障故說佛地。」釋曰：謂金剛心後微細障盡，種智現前故。第三次下論云「總喻十地」，疏略不出，今當具之。於中二喻：一喻十地在障未出、二喻十名所顯之德。前中亦二：先喻菩薩，云「又如懷孕在藏，菩薩十地亦復如是，以諸地有障故。」二喻如來，於中又二：先喻體圓、後喻用極。前中論云「如子出時，佛亦如是，事究竟故。」二喻用極，論云「又如生時諸根覺了，佛亦如是，於一切境界智明了故。」在文可知。但喻於障，與前小異。前之十障在十地前，如第十地於諸法中不自在障在於九地，若斷此障則得十地。今明十障，障在當地乃障於後，如十地有障未得成佛，故猶喻在胎；出胎生時方喻於佛，無有障故。第二喻前十名之德。論但有喻而無合法，而於胎中分為十時以喻十地。論云「藏有十時。一陀羅婆身時。」遠公云：「前三梵語難解。」彼疏不釋，今以類取，即《俱舍》涅槃之梵語也。陀羅婆者，即最初羯剌藍，《涅槃》云歌羅邏，則大同也。《俱舍》譯為凝滑，亦云和合。順今論意，即喻初地，如智契合，離於生澁，初託聖胎故。論云「二者得捭羅婆身時。」釋曰：即當《俱舍》次生頞部曇，此云胞也，喻如二地初成戒身之體。論云「三者尸羅陀身時。」即《俱舍》閉尸，此云軟肉。如第三地忍辱柔軟，亦禪定柔軟也。論云「四者堅身時。」下皆唐言，即《俱舍》云閉尸生鍵南，鍵南此云堅也，正與此同。以四地出世法身堅固，又精進堅牢故。論云「五者形相似色身時。」即《俱舍》次鉢羅奢佉，此云支節，與形相似義同。謂五地涉俗不住道行，則於一身有支節分段也。上之五位，屬胎中名色支，其第五位兼六處支。《俱舍》更有兩句，云「後髮毛爪等，及色根諸相。」論云「六者性相似身時。」即猶屬上支節之位，已具六處，如頭等六分成智身性。論云「七者業動身時。」於其胎中已能動轉，即七地中得方便智起殊勝行故。論云「八者滿足身時。」釋曰：此下喻後三地行德滿足。論云「於中有三種：根滿足時、男女相別滿足時、廣長諸相滿足時。」釋曰：根滿足者，即六根，即《俱舍》云「及色根」也。如八地報行純熟。二男女相別滿足時，即《俱舍》云「諸根相」。謂九地分自利利他二行故。三廣長諸相滿足者，亦即《俱舍》諸相字攝。謂第十地得大法身，充滿一切，一切功德皆已滿故。下論結云「如是十時，諸地相似故。」釋曰：上來論文總喻十地，大旨易了，故疏不存。恐尋論者不能曉了，抄具釋也。

In the commentary, “Tenth, attaining the great Dharma...” first cites the treatise, and then from “this has...” onward the commentary explains it. First, taking the dharmakāya as a cloud: the dharmakāya of a bodhisattva on this stage universally pervades all dharmadhātus, and is thus called the great dharmakāya. The second meaning takes the Buddha’s preaching as a cloud, and being able to receive it as the Dharma, which is the Dharma vessel. When the treatise explains the tenth by saying “attaining the great dharmakāya complete with mastery,” fearing that it might be confused with the Buddha, it sets up a comparison to reveal the difference: First, contrasting with below to praise its supremacy, the treatise states: “Thus receiving the position of the Dharma King, like a crown prince gaining mastery.” Next, contrasting with above to show its inferiority, the treatise states: “In this place there is still a subtle hindrance of cognition, so there is no mastery; to counteract this hindrance, the Buddha stage is taught.” The explanation states: this means that after the adamantine mind the subtle hindrances are exhausted and omniscient cognition appears directly. Third, the treatise next states, “A general analogy for the ten stages,” which the commentary briefly omits; now it should be provided in full. In this there are two analogies: first, analogizing that the ten stages remain within hindrances and have not emerged; second, analogizing the virtues revealed by the ten names. In the former there are also two parts: first, analogizing the bodhisattva, stating: “Furthermore, like a fetus residing in the womb, the ten stages of a bodhisattva are also like this, because every stage has hindrances.” Second, analogizing the Tathāgata, in which there are also two parts: first, analogizing the perfection of essence; second, analogizing the culmination of function. In the former, the treatise states: “Like when the child emerges, the Buddha is also like this, because the task is fulfilled.” Second, analogizing the culmination of function, the treatise states: “Furthermore, like when born all faculties perceive clearly, the Buddha is also like this, because his cognition is lucid regarding all cognitive spheres.” This can be understood from the text. But the analogy for the hindrances differs slightly from the earlier one: the earlier ten hindrances precede the ten stages, just as the tenth stage’s hindrance of lack of mastery over all phenomena resides in the ninth stage, and if one severs this hindrance one attains the tenth stage. Now, clarifying the ten hindrances, the hindrance is in the present stage and obstructs the next stage, just as the tenth stage has hindrances and has not yet attained buddhahood, so it is still analogized to being in the womb; only when emerging from the womb at birth is it an analogy for the Buddha, because there are no hindrances. Second, analogizing the virtues of the previous ten names: the treatise has only the analogy without the application, dividing the time in the womb into ten stages to analogize the ten stages. The treatise states: “The womb has ten stages: 1. The stage of the kalala body.” Master Yuan said: “The first three Sanskrit terms are difficult to understand.” His commentary does not explain them; now I gather them by category: they are the Sanskrit terms from the Abhidharmakośa and the Nirvāṇa Sūtra. “Tuoluopo” is the initial kalala; the Nirvāṇa Sūtra calls it geluoluo, which is largely identical. The Abhidharmakośa translates it as coagulated slime, or union. Accompanying the intent of the present treatise, this analogizes the first stage: like cognition and reality coalescing, free from crude roughness, initially entering the noble womb. The treatise states: “2. The stage of the arbuda body.” Explanation: this corresponds to what in the Abhidharmakośa arises next as arbuda, translated here as bubble, analogizing the initial formation of the essence of the precept-body on the second stage. The treatise states: “3. The stage of the peśī body.” This is the Abhidharmakośa’s peśī, translated here as soft flesh. Like the patience of the third stage being supple, and meditative absorption also being supple. The treatise states: “4. The stage of the ghana body.” What follows are all Chinese terms: this is what the Abhidharmakośa calls peśī producing ghana, ghana being translated here as solid, which exactly agrees with this. Because on the fourth stage the supramundane dharmakāya is firm, and diligence is also unyielding. The treatise states: “5. The stage of the physical body with resemblance of form.” This is what the Abhidharmakośa next calls praśākhā, translated here as limbs and joints, having the same meaning as resemblance of form. Meaning that on the fifth stage, traversing the conventional in the practice of non-abiding, within a single body there are limbs and segments. The above five positions belong to the branch of name-and-form in the womb, and the fifth position also partakes of the six sense spheres. The Abhidharmakośa further has two lines: “Afterwards, hair, down, nails, and so forth, as well as the marks of physical faculties.” The treatise states: “6. The stage of the body with resemblance of nature.” This still belongs to the aforementioned stage of limbs and joints, having already completed the six sense spheres, like the six divisions such as the head forming the nature of the cognitive body. The treatise states: “7. The stage of the body moving with activity.” Being already able to move in the womb corresponds to attaining upāya-cognition on the seventh stage to initiate superior practice. The treatise states: “8. The stage of the complete body.” Explanation: what follows analogizes the fulfillment of the practices and virtues of the final three stages. The treatise states: “In this there are three kinds: the stage when the faculties are complete, the stage when the distinction of male and female marks is complete, and the stage when the extensive and long marks are complete.” Explanation: completion of faculties refers to the six faculties, which is the Abhidharmakośa’s “and physical faculties.” Like the fruition practice being thoroughly mature on the eighth stage. Second, the stage when the distinction of male and female marks is complete is the Abhidharmakośa’s “marks of the faculties,” meaning that the ninth stage differentiates the two practices of self-benefit and benefiting others. Third, the stage when the extensive and long marks are complete is also encompassed by the Abhidharmakośa’s word “marks,” meaning that on the tenth stage one attains the great dharmakāya, pervasively filling everything, because all virtues have already been perfected. Below, the treatise concludes: “In this way, the ten periods correspond to the stages.” Explanation: the preceding treatise text offers a general analogy for the ten stages, the overarching purport of which is easy to comprehend, so the commentary omitted it. Fearing that those consulting the treatise would be unable to understand it, the subcommentary fully explains it.