大方廣佛華嚴經隨疏演義鈔 61.81

61.81

疏「後別中三種自在」者，經有十句，論攝為三：初二各一、後八為一。論亦分八，然總十事亦十八變，文有不足，故論直分。疏以經難，留在下說。今且依論。「作業自在」中八者：一傍行無礙，如經「石壁山障所往無礙，猶如虛空」故。二者上行，如經「於虛空中加趺而去，同於飛鳥」故。三者下行，如經「入地如水」故。四者涉水不沒，如經「履水如地」故。五者其身熾然，如經「身出烟焰，如大火聚」故。六者身能注水，如經「復雨於水，猶如大雲」故。七者身能捫摸，如經「日月在空，有大威力而能以手捫摸摩觸」故。八者自在，乃至梵世間、器世間，隨意轉變，得自在故。如經「其身自在乃至梵者。」釋曰：曰若會十八變者，三種之中初一即振動。二中有四：一者一身為多身是舒、二者多身為一身是卷、三隱、四顯。三為八中攝為五種，一傍行、二上行，皆是往來；三四皆轉變；五六皆熾然；七即眾象入身，以高大故；八即所作自在。上三段中，初一、次四、後五，但有其十，餘八略無。論見多無，別無科釋，餘如善住知識處明。疏「一以初六心明隨煩惱」者，疏文有四：一釋論立名；二「言有貪」下，別釋初對；三「即三不善」下，例以總釋；四「論今」下，會通論意。二中，貪是心所，心王之體與貪相應，名貪纏所纏。餘亦如是。

Regarding the commentary's 'Then, in the specific [part], three kinds of mastery,' the sūtra has ten clauses, which the treatise subsumes into three: the first two are each one, and the latter eight constitute one. The treatise also divides [them into] eight; however, the ten items altogether also constitute the eighteen transformations. Since the text was incomplete, the treatise directly divided them. Because the sūtra is difficult, the commentary leaves [the eighteen transformations] to be explained below; for now we rely on the treatise. Regarding the eight in 'mastery of activity': First, unobstructed horizontal movement, as the sūtra says: 'Obstructed neither by stone walls nor mountains, going without hindrance just like empty space.' Second, upward movement, as the sūtra says: 'Going in empty space cross-legged, identical to a flying bird.' Third, downward movement, as the sūtra says: 'Entering the earth as if it were water.' Fourth, wading through water without sinking, as the sūtra says: 'Treading water as if it were earth.' Fifth, one's body blazing, as the sūtra says: 'Emitting smoke and flames from the body like a great mass of fire.' Sixth, the body being able to pour out water, as the sūtra says: 'Further raining down water just like a great cloud.' Seventh, the body being able to touch [the sun and moon], as the sūtra says: 'The sun and moon being in the sky with great majesty and power, yet being able to stroke and touch them with the hand.' Eighth, mastery, even transforming the realm of Brahmā and the receptacle world at will, having obtained mastery, as the sūtra says: 'Having mastery of one's body, even up to the Brahmā [world].' The explanation says: If harmonized with the eighteen transformations, among the three kinds, the first is vibration. In the second there are four: first, one body becoming many bodies is expansion; second, many bodies becoming one body is contraction; third, disappearing; fourth, appearing. The third is divided into eight, subsumed under five kinds: first, horizontal movement; second, upward movement—both are coming and going; the third and fourth are both transformations; the fifth and sixth are both blazing; the seventh is having numerous forms enter the body, because of their being high and great; the eighth is mastery over what is done. In the three sections above, the first has one, the next four, and the last five, making only ten; the remaining eight are omitted. Seeing that many were absent, the treatise made no separate topical analysis; the rest is explained as in the section on the good friend [Maitrāyaṇī-]Kalyāṇamitra. Regarding the commentary's 'First, clarifying secondary afflictions through the initial six states of mind,' the text of the commentary has four [parts]: first, explaining the treatise's establishment of names; second, from 'The statement that there is greed' onward, separately explaining the initial pair; third, from 'Namely, the three unwholesome' onward, using them as an analogy to explain generally; fourth, from 'The treatise now' onward, integrating and harmonizing the treatise's intent. In the second, greed is a mental factor; the essence of the king of the mind being associated with greed is called being bound by the bond of greed. The others are also like this.