大方廣佛華嚴經隨疏演義鈔 18.83

18.83

On the commentary’s "Second, his body constantly [dwells in all bodhimaṇḍas]" and following: This passage of the commentary has three parts: first, marking the topic; second, from "Meaning, according with all [assemblies]" downward, quoting a treatise for a general explanation; and third, from "The words 'all bodhimaṇḍas'" downward, citing the text for a distinct explanation. In the second part, this is the function of the cognition of equality from the *Vijñaptimātratāsiddhi-śāstra*, explaining the meaning through the four bodies, for this corresponds to the body of enjoyment for others. Although it speaks of lands, its intended focus is precisely the body. The tenth fascicle of the *Vijñaptimātratāsiddhi* states: "First, the body of enjoyment for others: it means that all Tathāgatas, by the cognition of equality, manifest a subtle and pure body of merits, reside in purely pure lands, and, for the assemblies of bodhisattvas dwelling in the ten grounds, manifest great spiritual penetrations, turn the wheel of the correct Dharma, resolve the net of all doubts, and cause them to enjoy the vast joy of the Dharma." Explanation: That [treatise] bases itself solely on pure lands, whereas here the ten bodies are perfectly fused, and defilement and purity mutually penetrate, which differs slightly from that. On the commentary’s "The words 'all bodhimaṇḍas'" downward: citing the sūtra for a distinct explanation. Above, matching with the enjoyment body was according to a distinct meaning to follow the Dharma-characteristics [tradition]; here, based on actual fact, it therefore states that the ten bodies all sit in bodhimaṇḍas. As for stating "these four come about for convenience of meaning," this is to accord with the distinction of the ten bodies. If one matches the ten bodies with the ten bodhimaṇḍas: the first two can be known; the third refers to the merit body, vow body, and the body adorned with marks and signs. Because the merit [body] is spoken of as the great ocean of manifold merits cultivated in the three times, which are the myriad practices; vows are the root of the manifold practices, and only by using practices to fulfill vows can they become all-pervading; and the adornment of marks and signs is accomplished through practice. Hence, among the ten buddhas, it is called the karmic retribution buddha, because the marks and signs are obtained as retribution through the undertakings of the myriad practices. Just as it says: "Throughout an ocean of inconceivable great kalpas, / Offering to all Tathāgatas, / Universally bestowing merit upon living beings, / Therefore his upright adornment is most peerless," and so forth—all these refer to marks and signs accomplished on the basis of causes. However, the term "Dharma-gate" was established by Tiantai based on the *Mahāprajñāpāramitopadeśa*, which is the merit dharmakāya. The fourth, the illusory transformation body, refers to the transformation body, the mind-made body, and the body maintained by power; these three are all subsumed under the transformation body. The bodhi body is the general one, and is also subsumed under this transformation body. These four contain nine, and together with the subsequent majesty body, the ten bodies are complete. The above was spoken according to distinctions. Since the ten bodies are perfectly fused, whichever single body is cited, the ten bodies are complete; thus, sitting in one bodhimaṇḍa is sitting in ten classes. Here, it is in terms of manifesting characteristics that differences are spoken of. Having already understood the places where the ten bodies sit, next we should distinctly explain the meaning of sitting pervasively.