大方廣佛華嚴經隨疏演義鈔 69.67

69.67

疏「九法身者所有如來無漏界故」者，即是論文。同於《唯識》轉依之果。論云「此即無漏界，不思議善常，安樂解脫身，大牟尼名法。」論曰「前修習位所得轉依，應知即是究竟位攝。此謂此前二轉依果，即是究竟無漏界攝。諸漏永盡，非漏隨增，性淨圓明，故名無漏。界是藏義，此中含容無邊稀有大功德法。或是因義，能生五乘世出世間利樂事故。」釋曰：此即釋其初句。今疏所用「諸漏永盡」者，此即離彼相應縛義。「非漏隨增」者，此即顯離所緣縛義。「性淨」，揀異二乘無學，有所知障，不名淨故。「圓明」，揀彼十地菩薩，未圓滿故。具此諸義，名無漏界。餘義可知。釋第二句，論云「此轉依果，又不思議超過尋思言議道故，微妙甚深自內證故，非諸世間喻所喻故。此又是善白法性故，清淨法界遠離生滅極安隱故，四智心品妙用無方極巧便故。二種皆有順益相故，違不善故，俱說為善。此又是常，無盡期故。清淨法界無生無滅，無變易故說為常。四智心品所依常故，無斷盡故，亦說為常，非自性常。」釋第三句云「此又安樂無逼惱故，清淨法界眾相寂靜，故名安樂。四智心品永離惱害，故名安樂。此二自性皆無逼惱，及能安樂一切有情，故二轉依俱名安樂。二乘所得二轉依果，唯是遠離煩惱障種，無殊勝法，故但名解脫身。大覺世尊成就無上寂靜法，故名大牟尼。此牟尼尊所得二果，永離二障，亦名法身，無量無邊力無畏等大功德法所莊嚴故。體依聚義，故得名身。故此法身五法為性，非淨法界獨名法身，二轉依果皆此攝故。」釋曰：今此疏中正用初句義，則包含正取所證能證四智，智身攝故，彼處通說菩提涅槃二種果故。四智之義，頻見上文。言「此通四身」者，智冥於理，同法性身；大圓鏡智相應淨識能頓現於自受用身；平等性智現他受用身；成所作智起變化身。是則智身通於四也。又妙觀察智亦通四身，通觀四故。

Regarding the Commentary's statement, "Ninth, the dharmakāya, which is all the undefiled realm of the Tathāgata": this is precisely the text of the treatise, identical to the fruit of the transformation of the basis in the *Vijñaptimātratā*. The treatise states: "This is the undefiled realm, / Inconceivable, wholesome, permanent, / The blissful body of liberation; / The Great Muni is called Dharma." The treatise commentary says: "The transformation of the basis attained in the preceding stage of cultivation should be understood as encompassed within the ultimate stage. This means that the previously mentioned two fruits of the transformation of the basis are encompassed within the ultimate undefiled realm. Because all taints are forever exhausted, and taints no longer augment along with [them], and its nature is pure, perfect, and luminous, it is called 'undefiled'. 'Realm' (*dhātu*) means 'storehouse' (*garbha*), in which are contained boundless, rare, and great virtuous dharmas. Or it means 'cause' (*hetu*), because it can give rise to matters of benefit and joy both worldly and transworldly for the five vehicles." Expounding on this: this explains its first line. Now, what the Commentary adopts as "all taints are forever exhausted" refers to the meaning of being free from the bondage of association. "Taints no longer augment along with [them]" reveals the meaning of being free from the bondage of cognitive objects. "Its nature is pure" distinguishes it from the non-learners of the two vehicles, who possess the cognitive hindrance and thus are not called pure. "Perfect and luminous" distinguishes it from the bodhisattvas of the ten bhūmis, whose [realization] is not yet complete. Endowed with all these meanings, it is called the "undefiled realm". The remaining meanings may be understood. Explaining the second line, the treatise says: "Furthermore, this fruit of the transformation of the basis is inconceivable because it transcends the path of discursive inquiry and verbal discussion, is subtle, profound, and personally realized within oneself, and cannot be illustrated by worldly similes. Furthermore, it is wholesome because its nature consists of pure dharmas; the pure dharmadhātu is utterly tranquil because it is free from arising and ceasing; and the wondrous function of the mental states of the four cognitions is without fixed boundary and supremely skillful. Because both types possess the characteristic of conferring benefit and accord with goodness while opposing the unwholesome, both are spoken of as 'wholesome'. Furthermore, it is permanent because it has no end. The pure dharmadhātu is spoken of as permanent because it has no arising, no ceasing, and no alteration. Because the basis of the mental states of the four cognitions is permanent and free from discontinuation, it is also spoken of as permanent, though not permanent by intrinsic nature." Explaining the third line, it says: "Furthermore, this is blissful because it is free from affliction. The pure dharmadhātu is called blissful because all its characteristics are quiescent. The mental states of the four cognitions are called blissful because they are forever free from harm and vexation. The intrinsic nature of both is free from affliction, and they can bring bliss to all sentient beings; therefore, both transformations of the basis are called blissful. The two fruits of the transformation of the basis attained by the two vehicles solely consist of being far removed from the seeds of the affliction hindrance, lacking superior dharmas, and thus are merely called the 'body of liberation'. The Greatly Awakened World-Honoured One achieves the unsurpassed, quiescent Dharma, and is therefore called the 'Great Muni'. The two fruits attained by this Muni are forever free from the two hindrances and are also called the dharmakāya, because they are adorned with immeasurable and boundless great virtuous dharmas such as the powers and fearlessnesses. Because 'body' (*kāya*) carries the meanings of essence, support, and aggregation, it earns the name 'body'. Therefore, this dharmakāya has the five dharmas as its nature; it is not that the pure dharmadhātu alone is called the dharmakāya, for both fruits of the transformation of the basis are encompassed within this." Expounding on this: now in this Commentary, it is precisely the meaning of the first line that is used; it encompasses and directly takes the four cognitions, both realized and realizing, as encompassed within the cognitive body, because that passage broadly speaks of both fruits of bodhi and nirvāṇa. The meaning of the four cognitions is frequently seen in the text above. When it says, "This pervades the four bodies": cognition merges with principle, identical with the essence-of-phenomena body; the pure consciousness associated with the great round mirror cognition can頓-manifest the body for self-enjoyment; the equality cognition manifests the body for the enjoyment of others; the action-accomplishing cognition gives rise to the transformation body. Thus the cognitive body pervades all four. Furthermore, the wondrously observing cognition also pervades the four bodies, for it comprehensively observes all four.