大方廣佛華嚴經隨疏演義鈔 47.9

47.9

The seventh bodhisattva. Regarding the commentary's statement, 'The meaning is also like this contains multiple senses,' below three senses are presented: First, explaining the three bodies and the meaning of 'Buddha': essence is the dharmakāya, locus is the saṃbhogakāya, and collection is the transformation body. From 'that which is awakened' onward, it explains the meaning of Buddha: that which is awakened is the dharmakāya, that which can awaken is the saṃbhogakāya, and awakening others is the transformation body. Second, 'Moreover, the meaning is called the reason' clarifies the reason for attaining Buddhahood, which is the possession of all virtues. As the 'Inquiry into the Clear' chapter says: 'The bodies of all Buddhas / Are solely a single dharmakāya, / One mind, one wisdom, / Powers and fearlessnesses are also like this.' Third, under 'Moreover, responding and functioning,' identity is distinguished in terms of benefiting others. Regarding the dharmakāya performing the five activities, this refers to the responsive and transformative dharmakāya. As for the five activities, Vasubandhu's *Mahāyānasaṃgraha*, fascicle 10, says: 'First, the activity of rescuing sentient beings from calamities and disasters: upon seeing them briefly, one can rescue them from calamities such as blindness, deafness, and madness. Second, the activity of rescuing from evil destinies: pulling sentient beings out of bad places and establishing them in good places. Third, the activity of rescuing from non-upāyas: causing non-Buddhists to abandon practices that are not upāyas for seeking liberation, and establishing them in the sacred teachings of the Tathāgata. Fourth, the activity of rescuing from the view of satkāya: granting them the path that can transcend the three realms. Fifth, the activity of rescuing from the [lesser] vehicles: rescuing bodhisattvas who desire to turn toward other vehicles, as well as śrāvakas of indeterminate lineage, and establishing them in good places to make them cultivate the Mahāyāna practice. Regarding these five activities, one should know that the activity and function of all Buddhas are equal.' In the Liang translation of the *Mahāyānasaṃgraha*, this corresponds to fascicle 15. Under the commentary's 'twenty-one kinds of merits,' this refers to what was explained in the previous chapter; namely, that the three matters of locus, wisdom, and so on are equal and without difference among all Buddhas, also showing that they are virtues of benefiting others. Under the commentary's 'Second, in terms of the ten bodies,' it first directly explains the meaning of identity, and then under 'This has three causes,' it presents the causes.