[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735) › 10.20 # 大方廣佛華嚴經疏 10.20 大方廣佛華嚴經疏 10.20 - **Language:** Classical Chinese ### [10.20](https://indike.org/pramana/in.bauddha.taisho.1735.10.20) 二「此三昧」下，彰定名字。毘盧遮那，前已廣釋。復有釋言：廣、大、生息，具此三義名如來藏身。身即體也依也。此有二種：一者修成、二者本性。本性者，凡聖俱成。修成者，唯諸佛有。諸佛有者，慈悲無邊故名為廣，智慧無上故稱為大，生相已盡故云生息。《涅槃》云「離有常住故名如來，萬德含攝是謂藏身」，即是出纏之法身也。言本性者，謂即藏識包含種子、建立趣生，故名為廣。本覺現量與佛等故，名之為大。新新生故，名之為生。染淨苦樂所不能動，故名為息。即上法身在纏名藏，謂空不空，空為能藏，藏不空故。若以光明遍照解毘盧遮那，毘盧遮那即是能觀大智，如來藏身即所觀深理。凡雖理有，佛智方照。又毘盧遮那亦通本有，本有真實識知遍照法界義故，斯即本覺。迷而不知不得其用，唯佛覺此能無不為，故云一切諸佛，揀非凡也，亦非因也。顯於依正，離如來藏無別自體，故入此也。賢首釋云：諸佛遍於一切，即顯諸佛無不周遍法界剎海，及彼塵中所有諸剎，諸剎塵中復有諸剎，如是重重不可窮盡。言如來藏身者，明即此遍剎之身，包容所遍法界剎海，無不皆在如來身中，故名藏身。是故融通總有四句：一身遍剎海、二剎在身中、三身遍身內剎、四剎入遍剎身。即內即外、依正混融無礙無障，是此三昧所作，故以為名。將說此法，故入茲定。 > Second, from 'this samādhi' onward reveals the name of the concentration. 'Vairocana' has already been extensively explained before. There is also an explanation stating: broad, vast, and production-cessation—possessing these three meanings is called the body of the tathāgatagarbha. 'Body' is essence and support. This has two kinds: first, accomplished through cultivation; second, the fundamental nature. The fundamental nature is accomplished in common by both ordinary beings and sages. That accomplished through cultivation is possessed solely by the Buddhas. As for what the Buddhas possess: their compassion is boundless, hence called 'broad'; their wisdom is unsurpassed, hence termed 'vast'; the marks of production are already exhausted, hence called 'production-cessation'. The Nirvāṇa Sūtra says, 'Being free from conditioned existence and eternally abiding, he is called the Tathāgata; containing and subsuming the myriad virtues, this is termed the womb-body'—this is the dharmakāya freed from defilements. As for the fundamental nature: it refers to the storehouse consciousness containing seeds and establishing the destinies of rebirth, hence called 'broad'. Because the direct perception of original awakening is equal to that of the Buddha, it is termed 'vast'. Because it arises anew and anew, it is called 'production'. Because it cannot be moved by defilement, purity, suffering, or pleasure, it is called 'cessation'. This is the aforementioned dharmakāya within defilements called 'garbha' (womb/store), meaning empty and non-empty: empty is that which stores, because it stores the non-empty. If one explains 'Vairocana' as 'illuminating everywhere with light', Vairocana is the great wisdom that can contemplate, and the body of the tathāgatagarbha is the profound principle that is contemplated. Although ordinary beings have it in principle, only the Buddha's wisdom illuminates it. Furthermore, Vairocana also applies to what is fundamentally possessed, because it has the meaning of the fundamentally possessed true consciousness and knowledge universally illuminating the dharmadhātu; this is original awakening. Deluded and unaware of it, one cannot obtain its function; only the Buddha awakens to this and is able to leave nothing undone. Therefore it says 'all Buddhas', distinguishing them from ordinary beings, and also from the causal \[stage\]. It reveals that regarding the environment and sentient beings, there is no separate self-essence apart from the tathāgatagarbha; hence he enters this \[samādhi\]. Xianshou explained: 'The Buddhas pervade everything' reveals that there is nothing among the ocean of kṣetras of the dharmadhātu that the Buddhas do not pervade, as well as all the kṣetras within their atoms; within the atoms of those kṣetras there are again kṣetras, manifold and inexhaustible like this. Saying 'the body of the tathāgatagarbha' clarifies that this very body that pervades the kṣetras accommodates the ocean of kṣetras of the dharmadhātu it pervades, none of which fail to be within the Tathāgata's body; hence it is called the 'storehouse-body' (garbha-kāya). Therefore, the interpenetration has four propositions in total: 1. the body pervades the ocean of kṣetras; 2. the kṣetras are within the body; 3. the body pervades the kṣetras inside the body; 4. the kṣetras enter the body that pervades the kṣetras. Being both internal and external, environment and sentient beings fuse without obstruction and without hindrance; this is what this samādhi accomplishes, and so it is named after it. Being about to speak this Dharma, he enters this concentration. > — English (machine translation) (machine translation) - [Previous: 10.19](https://indike.org/pramana/in.bauddha.taisho.1735.10.19) - [Next: 10.21](https://indike.org/pramana/in.bauddha.taisho.1735.10.21) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.1735.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.10.20) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.10.20](https://indike.org/pramana/in.bauddha.taisho.1735.10.20) · Pramāṇa