大方廣佛華嚴經隨疏演義鈔 87.6

87.6

Regarding the Commentary's "retinue prajñā": however, there are five kinds of prajñā: first, ultimate-reality prajñā, which is the principle realized; second, contemplative prajñā, which is the wisdom that realizes; third, textual prajñā, which is the teaching that expresses. In the past there were only three, but newer accounts list five, adding fourth, objective-realm prajñā. Ultimate reality is solely awakening to the true realm combined with the substance of subsequent wisdom; here, objective realm generally applies to the phenomenal realms of the six sense objects, all of which serve as the objective realm. Fifth is retinue prajñā, which refers to the various minds and mental factors that are simultaneous with wisdom. In the present [passage], all five are complete: the city is ultimate reality; the elder is contemplative [prajñā]; the objective realm was already present within the explanation of "immeasurable"; now there is the retinue; and textual [prajñā] pervades all four. Regarding the Commentary's statement, "Separately clarifying the causes of the ten pāramitās which bring about the fruit of the ten bodies," the Commentary simply follows the text and explains directly. These ten are also the ten bodies of the Tathāgata, such as the body of bodhi, vows, and so forth: first, the pāramitā of giving is the body adorned with the major and minor marks; second, discipline attains the mind-made body, because it is all-pervading; third, patience attains the body of majestic power; fourth, vigor brings about bodhi because it urges on the myriad practices; fifth, dhyāna attains peerless merit; sixth manifests the dharmakāya; seventh accomplishes the transformation body (nirmāṇakāya); eighth also accomplishes the vow body; ninth reverts to accomplishing the body of sustaining power; tenth also accomplishes the wisdom body. The last one comprehensively purifies the ten bodies.