華嚴經探玄記 15.14

15.14

第八色身莊嚴智明中有三：初知無色法界、二「而菩薩」下巧現多色、三「佛子」下明無色現色之意。又初明色相無色、次無色即色、三雙顯其意。初中五句：一總知色性；二不生，是稱真性；三無種種，是離異相；四離妄執；五離形顯。二現多色中，總別合有一百一十種色，此等竝是稱法界之實色，不同餘教或十一色或二十五色等。三明現色意三：初總舉應機；二「所謂」下別顯益用有十種，竝是前法色之勝用，益生成化。三「悉能」下結業用。結名可知。

Eighth, within the clarity of the knowledge of the adornment of the physical body, there are three [parts]: first, knowing the formless dharmadhātu; second, from 'and the bodhisattva' onward, skilfully manifesting manifold forms; third, from 'O son of the Buddha' onward, explaining the intent of manifesting forms from formlessness. Furthermore, first, explaining that the marks of form are formless; next, that formlessness is form; third, demonstrating both intents. In the first, there are five phrases: first, generally knowing the nature of form; second, unproduced, which accords with the true nature; third, without diversity, which is being free from disparate marks; fourth, free from false grasping; fifth, free from shape and color. Second, in manifesting manifold forms, altogether in general and specific there are one hundred and ten kinds of forms; these are all actual forms that accord with the dharmadhātu, not like the eleven forms or twenty-five forms of other teachings. Third, explaining the intent of manifesting forms has three [parts]: first, generally adducing responding to capacities; second, from 'so-called' onward, specifically revealing the beneficial functions, of which there are ten kinds; these are all superior functions of the aforementioned Dharma-forms, benefiting beings and bringing about transformation. Third, from 'is completely able' onward concludes the karmic functions. Concluding the name is clear [from the text].