大方廣佛華嚴經隨疏演義鈔 49.22

49.22

Regarding the commentary’s phrase from “If according to the Vijñaptimātratāsiddhi…” downward, the third part reveals alternate names. In explaining the name of inconceivable-transformation saṃsāra, the Vijñaptimātratāsiddhi states: “Through the power of compassionate vows, bodily life is transformed without a fixed duration, hence it is called transformation. Being directly sustained and induced by untainted concentration and vows, its wondrous function is difficult to fathom, hence it is called inconceivable. Or it is called a mind-made body (manomayakāya), because it is accomplished according to the intention of the vows.” That commentary explains: “It is simply accomplished in accordance with the intention of great compassion.” From “The commentary explains…” downward is the commentary explaining the treatise. However, of these alternate names, there are three in total: first, the inconceivable transformation body; second, the transformation body; third, the mind-made body. If identifying the essence, there are three explanations in total: one says compassionate vows are the essence; another says concentration and vows are the nature; another says the affliction of the ground of avidyā together with untainted discriminating karma is the nature. In terms of questions and answers: Question: If the dependent body differs according to the grounds, one could speak of longer or shorter; but life, like the flame of a lamp, arises and ceases from moment to moment, not being like the single-lifespan continuum of fragmentary [saṃsāra]. On what basis is it said to have no fixed duration? Answer: Tripiṭaka Master Xuanzang explained: “In actual principle, the life-faculty has no distinct boundaries; boundaries are provisionally spoken of according to the dependent body.” Question: If this body is induced based on compassionate vows, what is the purpose of deliberately retaining the afflictions? Various masters answered: Up through the seventh ground, bodhisattvas naturally receive fragmentary bodies, so they retain them without severing them. From the eighth ground upward, although receiving transformation [bodies], because these do not conflict with the noble path, they are not severed. Another explanation: From the eighth ground upward, transformation saṃsāra and [afflictions] mutually rely on each other, so they are retained without being severed. Due to the power of these afflictions sustaining the power of distinct karma, one obtains a sambhogakāya, unlike the great ones who resolve their minds from the stage of no-learning, who rely solely on a single karma. Question: If the cognitive hindrance assists karma in being able to induce saṃsāra, those of the two vehicles of fixed nature should never enter nirvāṇa without remainder. Commentary: This is a question by the Hīnayāna. Since the two vehicles have the cognitive hindrance, they would constantly induce saṃsāra and not enter nirvāṇa. The treatise master replies: Just as ordinary beings are bound by afflictions. Commentary: Ordinary beings have afflictions and do not head toward nirvāṇa. Those who incline toward quiescence have minds that take pleasure in heading toward quiescence; bound by this mind, they drift into signlessness and do not give rise to unexcelled, correct, and complete bodhi, just as ordinary beings are bound by afflictions. Therefore, the treatise asks: How can the noble truth of the path actually induce suffering? Commentary: Because untainted discriminating karma is itself the path. The treatise answers: Who says it actually induces it? If not so, how is it? Below, the treatise master answers: Untainted concentration and vows sustain tainted karma, causing the obtained fruit to continue for a long time and progressively become superior; it is provisionally said to induce it. When inducing it in this manner, it takes the cognitive hindrance as a contributing condition; it cannot induce it alone. However, the cognitive hindrance does not obstruct liberation, because it lacks the function of initiating karma and moistening rebirth. Commentary: That is to say, the untainted superior concentration of the fourth dhyāna sustains the various tainted karmas of the form and formless realms that have already induced vipāka, causing the obtained fruit to continuously increase; with the untainted sustaining its superiority, it is provisionally said to induce it, not that untainted karma actually induces suffering. Furthermore, this ability to induce is assisted by the cognitive hindrance. The reason why the cognitive hindrance does not induce suffering is that, unlike the affective hindrances, it lacks initiating and moistening. Therefore, the treatise states: Why does it further require the assistance of the cognitive hindrance? The treatise answers: Since one has not yet fully realized signless great compassion, without clinging to bodhi and sentient beings as truly existing, there would be no basis for giving rise to fierce compassionate vows. The rest may be omitted.