大方廣佛華嚴經隨疏演義鈔 44.28

44.28

On the commentary passage beginning "Summarizing these ten bodies": this is the third, subsuming the general characteristics. Within it, there are five: First, subsuming the five as not going beyond essence and function. Second, from "There is no function outside of essence" onwards, harmonizing essence and function into the dharmadhātu. Saying "function is precisely wisdom and response" within it concurrently harmonizes the three bodies into a single essence. Third, "manifesting ten according to characteristics" shows the reason for the ten bodies. Fourth, from "The perfect interpenetration of the One Vehicle" onwards resolves an objection. Because there is an objection stating: "Not having realized it prior to the stages, how can this be?" therefore this response is made. Fifth, "There are further other meanings" points to an extensive source, which consists of those ten: First is the body of mighty influence, brilliantly resplendent amidst the assembly of bodhisattvas, because it eradicates all darkness. Second is the mind-made body, because it universally goes to rebirths. Third is the bodhi-body, because it is properly awakened to non-arising. Fourth is the body of merit, because merit transcends the three temporal periods and is ineffable. Fifth is the wisdom-body, because wisdom tallies with the real principle. Sixth is the transformation body, because it manifests in accordance with responsiveness. Seventh is the sustained body, because sustaining power is unchanging. Eighth is the dharma-body, because it is of the dharmadhātu nature. Ninth is the body adorned with marks and signs, with the signs of the lotus treasury, being identical to a single characteristic and pervading the dharmadhātu. Tenth is the vow-body, because vows turn the Dharma; contemplating dharmas as markless, it manifests marks without anywhere not pervaded. The sūtra says: "Vairocana Buddha's / Vow-power pervades the dharmadhātu; / In all Buddha-lands, / He constantly turns the unsurpassed wheel." This meaning in the "Ten Grounds" matches the ten buddhas in "Transcending the World", just as the preceding Ten Grounds have already matched the ten bodies. However, that concerns the Buddha's bodies, while this concerns what is attained by bodhisattvas; thus, looking toward those, these are all causal. Looking from cause toward fruit, they are slightly different; yet because of perfect interpenetration and mutual penetration, they may be analogized to those. Even if not analogized to those, the text itself explains it, leaving no meaning omitted. Furthermore, it reveals the ten bodies as five of essence and five of function: that is, mighty influence, merit, wisdom, dharma, and marks and signs—these five are all essence; the remaining five are function. Essence is the real, and function is the response. Just like the two bodies of the real and the response blending into a single taste, it can be understood.