華嚴經探玄記 6.21

6.21

第十知佛體用深廣，故名智林。十偈分三：初三歎佛法身離相、次一明能歎佛得大功德、後六歎佛應現色聲。前中，初一明離六塵相，謂初句離香味觸三塵，故云不可取也；次句離色塵；次句離聲塵；下句離法塵。次一離量無量相，無量是多、有量是少，皆是妄計，俱不可取。次一離言說相，有二義：一謂如八時不應說而說，故自他無益。二不知法身非言說境，而謂如言而為他說，則墮有無四謗等，故欺誑自他，如下隨聲取義五過失等是也。上二偈明法身心行處滅，此偈明言語路絕，故不可思議也。第二一偈明歎佛所得功德，可知。第三歎佛應現德，六偈分二：初三明佛身相，謂無身現身，身則無身；後三明佛語相，謂無聲現聲，聲則無聲。前中，一所現非真喻，謂如如意珠，以黃衣映則作黃色。此有二義：一珠非黃而現黃，二所現之黃非實黃。佛身亦爾，機映而現。二義同喻，故下句答云「佛亦如是」也，如《智慧莊嚴經》廣說此喻應知。二能現離見喻，謂依空現色而空非可見，喻佛應機現色而佛非色不可見也。下一舉法合，謂佛地。大智有二義：一圓明義，前喻顯之；二離相義，後喻顯之。皆有應機現色而非色，故云莫能覩也。準此文，自受用身無色等麁功德明矣。《佛地論》（云云）。第二明佛言聲中，初一明非聲非不聲，各半偈顯，以依詮會實，故云離聲不知也。次一歎深勸學，莊嚴無上道趣實之益、遠離諸妄捨虛之益。後一明非說非不說，各半偈顯，可知。亦是佛地無說，說在機緣，明矣。

Tenth, knowing that the Buddha's essence and function are deep and vast, he is named Forest of Wisdom. The ten verses are divided into three: first, three praise the Buddha's dharmakāya as free from marks; next, one explains that one who can praise the Buddha attains great merit; finally, six praise the Buddha's responsive manifestation of form and sound. In the first [part], the first [verse] explains freedom from the marks of the six sense-objects: the first line is free from the three sense-objects of scent, taste, and tangibles, hence it says 'inapprehensible'; the next line is free from the sense-object of visible form; the next line is free from the sense-object of sound; the bottom line is free from the sense-object of mental phenomena. The next [verse] is free from the marks of being limited and immeasurable: 'immeasurable' is many, and 'limited' is few; both are false reckonings and equally inapprehensible. The next [verse] is free from the marks of speech, which has two meanings: first, it means that speaking when one should not speak—such as at the eight inauspicious times—brings no benefit to oneself or others. Second, not knowing that the dharmakāya is not a sphere of speech, yet claiming to explain it to others according to words, one falls into the four slanders of existence and non-existence and so forth, thereby deceiving oneself and others, as in the five faults of grasping meaning according to sound described below. The preceding two verses explain that in the dharmakāya the places of mental activity cease; this verse explains that the path of words is cut off, and hence it is inconceivable. The second single verse explains the merit attained by praising the Buddha, which can be understood. The third [part] praises the Buddha's virtues of responsive manifestation; its six verses are divided into two: the first three explain the marks of the Buddha's body, meaning that having no body he manifests a body, yet the body is itself without body; the latter three explain the marks of the Buddha's speech, meaning that having no sound he manifests sound, yet the sound is itself without sound. In the former [three], the first is the simile of what is manifested not being real, meaning that just as a wish-fulfilling jewel, when reflected upon by yellow cloth, turns yellow. This has two meanings: first, the jewel is not yellow yet manifests yellow; second, the yellow that is manifested is not real yellow. The Buddha's body is also like this: it manifests as it reflects the capacity [of beings]. The two meanings correspond to the simile, hence the lower line answers, 'The Buddha is also like this,' which should be known as explained at length in the Jñānālaṃkāra Sūtra. The second is the simile of the manifesting agent being free from being seen, meaning that form is manifested depending on space, yet space cannot be seen; this illustrates that the Buddha manifests form in response to capacities, yet the Buddha is not form and cannot be seen. The next one adduces the phenomenon to match [the simile], referring to the Buddha-ground. Great wisdom has two meanings: first, the meaning of being perfectly luminous, which was revealed by the preceding simile; second, the meaning of being free from marks, which was revealed by the latter simile. Both entail manifesting form in response to capacities while not being form, hence it says 'none can behold it.' In accordance with this passage, it is evident that the self-enjoyment body lacks coarse virtues such as visible form. The Buddhabhūmi-upadeśa [states] (and so on). In the second [part], which explains the Buddha's spoken sounds, the first [verse] explains that it is neither sound nor non-sound, each half-verse revealing one [aspect]; because one accords with the signifier to realize the real, it says that apart from sound one cannot know it. The next [verse] praises the profound and encourages study: the benefit of adorning the unsurpassed path by heading toward the real, and the benefit of distancing oneself from all delusions by relinquishing the false. The final [verse] explains that it is neither speaking nor non-speaking, each revealed by a half-verse, which can be understood. It is also evident that on the Buddha-ground there is no speaking, and that speaking resides in responsive conditions.