大方廣佛華嚴經隨疏演義鈔 27.20

27.20

Regarding the Commentary's statement, "There are briefly ten marks": the concluding text below says, "largely identical to the beginning of the sūtra," which refers to the teaching master's inconceivable marks of the ten bodies. The first is the dharmakāya. The sūtra takes the non-obstruction of body and cognition as the dharmakāya; the Commentary further merges visible forms and the like into a single dharmakāya, because the first body is the overarching general one. Since phenomena are nowhere absent and are fundamentally omnipresent, this explains the sūtra's phrase 'his body is all-pervading', which is the dharmatākāya. Next, it says: "Cognition is fused with principle, and therefore is equal to that true realm." This explains the sūtra's 'equal to the true dharmadhātu'; this is the saṃbhogakāya, which is also tathatā and cognition. Therefore, the Suvarṇaprabhāsa states: "Only tathatā and the cognition of tathatā remain alone, constituting the dharmakāya." Below the words "Capable of making physical marks...", because the true body is all-pervasive, it causes the responsive and functional manifestations to be all-pervasive as well. This present body of mine is itself the eternal body, because it is the dharmakāya. Thus, the three bodies are completely integrated into one true dharmakāya. The remaining nine are explained individually: Second is the mark of compassion, which is the mind-made body (manomayakāya). Third is the mark of realization, which is the bodhikāya. The principle, practice, time, and place constitute the bodhimaṇḍa, all as explained at the beginning of the sūtra. Fourth is the mark of form, which is the merit-body; hence, the earlier sūtra says: "The great ocean of manifold merits practiced throughout the three times was entirely purified," and thus the marvelous form is the fruit of merit. The earlier sūtra also says: "Throughout oceans of inconceivable great kalpas, he made offerings to all Tathāgatas and universally bestowed merits upon sentient beings; therefore, his dignified elegance is supreme and incomparable." Fifth is the superior mark, which is the body of majestic power. Sixth is the noble mark, which is the body adorned with marks and signs. For the time being conforming to the triyāna, it says, "surpassing the sage kings." A verse in the Kośa says: "The marks are not upright, complete, or luminous; therefore, they are not equal to a Buddha's." This explains the marks of a cakravartin. Now, being the World-Honoured One, it is said to be distinct and clear; in reality, he possesses marks as numerous as the fine dust motes of ten lotus-womb realms. Seventh is the responsive mark, which is the body of sustained maintenance (adhiṣṭhāna-kāya). It is like leaving a shadow for the nāga, maintained by force without vanishing. Eighth is the unobstructed mark, which is the vow-body. The earlier sūtra says: "Vairocana Buddha's vow-power pervades the dharmadhātu; in all lands, he constantly turns the unsurpassed wheel." Therefore, all behold it with their own eyes. Ninth is the transformation mark, which is the nirmāṇakāya. Tenth is the auspicious mark, which is the jñānakāya; this properly resides in the light of cognition, and secondarily encompasses the light of the body. From this we know that when this sūtra cites past causes and conditions, they are all completely marvelous.