天台菩薩戒疏 1.25

1.25

初文者，上句明舍那本身，下句明舍那本土，此即依正兩報。初言「我今」等者，常樂我淨四德之我也。經云：「無我法中有真我」，謂報身如來智斷俱圓，四德究竟名為淨滿，舉一攝三故云「我今」等。《攝論》明報身有二：一、自受用報，謂稱法界實成依正無礙，唯佛獨居妙覺同類自能相見。二、他受用報，為地上菩薩於實報土現身說法令彼見之。此自他報身逗行布教歷別之機，勝劣兩應逗藏通機，報應二身以法身為本。言法身者，毘盧遮那此云「遍一切處」，機應咸圓，猶如虛空無擇時處，一三相即舉一具三，言不累舒隨機別顯，故標報身及明主伴。下句明依報。言「方坐」等者，方者正也，安住正法處在蓮華臺，故云坐也。言「蓮華」者，如來所感蓮華世界，世界之下蓮華為臺，名蓮華臺。故《華嚴經》云：華擎十世界。所表有二：一表舍那處穢不染，二表因能感果。蓮華四類，人中蓮華十葉已上，天上蓮華百葉已上，菩薩蓮華千葉已上，妙覺蓮華量等法界，一一互融可謂依正二報圓滿。又云華藏者，體能包含十方法界，十方法界現一塵中，猶如帝網重重無盡，不橫不竪出過思議之表，故名華藏。

As for the first passage: the upper phrase explains Rocana's original body, and the lower phrase explains Rocana's original land; these are the two retributions of direct and dependent. First, saying 'I now', etc., refers to the 'I' of the four virtues of permanence, bliss, self, and purity. A sūtra states: 'Within the dharma of non-self there is the true self,' meaning that for the saṃbhogakāya Tathāgata, wisdom and severance are both complete, and the four virtues are ultimate, which is called 'pure and full'; mentioning one subsumes the other three, hence it says 'I now', etc. The Saṃgraha explains that the saṃbhogakāya has two aspects: first, the saṃbhogakāya for self-enjoyment, meaning in accordance with the dharmadhātu it truly accomplishes non-obstruction between direct and dependent [retribution], where only the Buddha dwells alone, and those of the same category of wondrous enlightenment can see each other; second, the saṃbhogakāya for the enjoyment of others, appearing as a body in the land of true retribution to preach the Dharma for bodhisattvas on the stages (bhūmis), causing them to see it. These self-enjoyment and other-enjoyment saṃbhogakāyas accommodate the capacities of sequential and distinct teachings; the superior and inferior nirmāṇakāyas accommodate the capacities of the Tripiṭaka and shared teachings. Both the saṃbhoga and nirmāṇa bodies take the dharmakāya as their root. Speaking of the dharmakāya: Vairocana is translated here as 'pervading all places'. Capacity and response are both complete, just like empty space with no discrimination of time or place; the one and the three are mutually identical, and mentioning one is endowed with all three. Its words do not unfold redundantly, manifesting distinctly according to capacity, hence it indicates the saṃbhogakāya and explains the host and companions. The lower phrase explains the dependent retribution. Saying 'just sitting', etc.: 'just' (fang) means upright and correct; abiding peacefully in the right Dharma and dwelling upon the lotus pedestal, it is therefore called 'sitting'. Speaking of 'lotus flower': the lotus flower world brought about by the Tathāgata has a lotus flower as its pedestal beneath the world, named the 'lotus pedestal'. Thus the Avataṃsaka Sūtra states: 'The flower supports ten worlds.' What it symbolizes has two aspects: first, it symbolizes that Rocana dwells in defilement without being stained; second, it symbolizes that the cause is able to bring about the result. There are four types of lotus flowers: lotus flowers among humans have ten petals or more; lotus flowers in the heavens have one hundred petals or more; lotus flowers of bodhisattvas have one thousand petals or more; and the lotus flower of wondrous enlightenment has a measure equal to the dharmadhātu. Each is mutually integrated, which may be called the perfection of both direct and dependent retributions. It is also called the Flower Treasury (padmagarbha), because its essence can encompass the dharmadhātus of the ten directions; the dharmadhātus of the ten directions appear within a single dust mote, just like Indra's net, layer upon layer without end, neither horizontal nor vertical, transcending all conception; hence it is called the Flower Treasury.