[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) › 13.30 # 大方廣佛華嚴經疏 13.30 大方廣佛華嚴經疏 13.30 - **Language:** Classical Chinese ### [13.30](https://indike.org/pramana/in.bauddha.taisho.1735.13.30) 第六重照百千界，即第二答佛威德問，威德約身故。前五法身、後五智身。前中分二：初一揀迷，謂以威德則自在熾盛，色相則端嚴吉祥，種族則名稱尊貴。雖是薄伽而見從外來，取相乖於最勝，故為倒見，猶眼有病故。見外空華，執內為外，謂空為有。後四示悟，顯最勝法。初偈明如來色相無邊故，超情莫測。無邊有二：一深故，隨一一相稱真無邊；二廣故，謂具十蓮華藏塵數之相。次偈釋上二義，前半釋深相，即無相故；後半釋廣，無相之相故。廣復有二：一無限因成；二應機普現，謂色無定色，若金剛之合朱紫；形無定形，猶光影之任修短；相無定相，似明鏡之對妍媸，故隨樂皆見。三一偈明所證超情，以成前義。前半正顯，謂欲言其有，體相寂滅；欲言其無，色相無邊。故止言顯妙。唯智方契故，心慮叵量；理圓言偏故，言說莫及。後半重釋，謂應緣非不合，住體非和合。又緣起修成非不合，契真相盡非和合。又緣即非緣故非和合，非緣即緣故非不合。合相離故無諸相，非合亦離體寂滅也。四有一偈明能證超絕，結歸佛身。上來體性寂滅遣有，身相具足遣無，非合不合遣俱有無，而復謂佛是非有非無，還成戲論。《中論》云「戲論破慧眼，是皆不見佛。」故次遣之。謂妄惑不生故非蘊聚，起心則生便成戲論。決定見者，不隨境相，名自在力。有無不能累其神，故無畏也。非言行處，為絕言道。後五智身中，初知解脫智，謂外身非業繫，內心無取著，為皆解脫。常契等理，故云正念。又內脫二障、外用無羇，此明自住。下四大用自在，展轉相釋。初一以寂照智利生。意淨，寂也。光明，照也。淨故無著，明故智周，故能大作佛事。次一云何利生？謂變化智自在，上半一多無礙、下半隨器普現。次偈明一多所從，以無生智隨物而感，謂一身多身但由眾生分別心起，故無積無從。其猶並安千器數步而千月不同，一道澄江萬里而一月孤映。情隔則法身成異，心通而玄旨必均，云云自他於佛何預。後偈復拂前迹，謂即前分別之器亦無所有，妄見之身豈當可得？此法是佛所知，當依此理見佛。此後二句兼通結上。 > The sixth layer shines upon a hundred thousand worlds, which is the second section answering the question on the Buddha's majestic virtue, because majestic virtue is treated in terms of the body. The first five verses treat the dharmakāya, and the latter five treat the wisdom-body (jñānakāya). Within the former, there are two parts: First, one verse sorting out delusion, meaning that in majestic virtue he is sovereign and flourishing; in physical marks, he is dignified and auspicious; in lineage, he is renowned and noble. Although he is the Bhagavān, seeing him as coming from outside and grasping marks runs contrary to the supreme; therefore it is an inverted view, like an eye that is diseased: seeing illusory flowers in the outer sky, clinging to the inner as outer, and declaring emptiness to be existent. The latter four reveal awakening and manifest the supreme Dharma. The first verse clarifies that because the Tathāgata's physical marks are boundless, they transcend ordinary sentiments and cannot be fathomed. 'Boundless' has two aspects: first, profundity: each and every mark conforms to reality and is boundless; second, breadth: being endowed with marks as numerous as the dust motes of ten Padmagarbha worlds. The next verse explains the above two meanings: the first half explains the profound mark, which is marklessness; the second half explains breadth, which is the mark of marklessness. Breadth again has two aspects: first, accomplished through limitless causes; second, manifesting universally in response to capacities, meaning that form has no fixed form, like a diamond adapting to vermilion and purple; shapes have no fixed shape, like light and shadow yielding to long and short; marks have no fixed marks, like a clear mirror confronting beauty and ugliness; therefore all see according to their inclinations. The third, a single verse, clarifies that what is realized transcends sentiment, thereby completing the previous meaning. The first half directly reveals it, meaning that if one wishes to say it exists, its essence and marks are quiescent and extinguished; if one wishes to say it does not exist, its bodily forms are boundless. Therefore words cease and the wondrous is manifested. Only wisdom can tally with it; hence mental deliberation cannot measure it. Noumenon is complete while words are partial; hence verbal expressions cannot reach it. The second half explains it again, meaning that responding to conditions is not non-combination, while abiding in essence is not combination. Furthermore, cultivation accomplished through dependent origination is not non-combination, while tallying with the true and exhausting marks is not combination. Furthermore, conditions are non-conditions, hence not combination; non-conditions are conditions, hence not non-combination. Because combined marks are departed from, there are no marks; because non-combination is also departed from, the essence is quiescent and extinguished. The fourth, a single verse, clarifies that the realizer transcends all, concluding by returning to the Buddha's body. Previously, the quiescence of essence dispelled existence; the completeness of physical marks dispelled non-existence; neither combination nor non-combination dispelled both existence and non-existence; yet to say further that the Buddha is neither existent nor non-existent still becomes conceptual proliferation (prapañca). The Mūlamadhyamakakārikā states: 'Conceptual proliferation destroys the eye of wisdom; these all do not see the Buddha.' Therefore it is next dispelled. It means that because deluded afflictions do not arise, he is not an accumulation of aggregates; giving rise to thoughts would generate them, which would immediately become conceptual proliferation. One who has decisive seeing does not follow objective marks; this is called the power of sovereignty. Existence and non-existence cannot encumber his spirit; hence he is fearless. Not being the domain of speech, it is the path where words are severed. Among the latter five on the wisdom-body: the first is the wisdom knowing liberation, meaning that the outer body is not bound by karma and the inner mind has no grasping, which constitutes liberation for all. Constantly tallying with equal reality, it is called 'right mindfulness'. Furthermore, internally liberated from the two hindrances and externally functioning without restraint, this clarifies abiding in oneself. The four below are the sovereignty of great function, progressively explaining one another. The first benefits living beings with the wisdom of quiescent illumination. 'Pure mind' is quiescence. 'Radiance' is illumination. Being pure, there is no attachment; being radiant, wisdom is pervasive; hence he can vastly perform buddha-works. The next verse asks: How does he benefit living beings? It refers to sovereignty in the wisdom of transformation: the first half shows the non-obstruction of the one and the many; the second half shows universal manifestation according to vessels \[of beings\]. The next verse clarifies where the one and the many come from, responding to beings through the wisdom of non-arising, meaning that one body and many bodies arise merely from the discriminating minds of living beings, and thus have no accumulation and no origin. It is like setting out a thousand vessels side by side within a few paces: the thousand moons are not the same; yet on a single stretch of clear river over ten thousand li, a single moon shines solitary. When sentiments are partitioned, the dharmakāya becomes differentiated; when the mind penetrates, the profound principle must be uniform. How could talking of self and other have anything to do with the Buddha? The final verse further brushes away previous traces, meaning that even the aforementioned vessels of discrimination do not exist at all; how could the body of deluded seeing ever be grasped? This Dharma is known by the Buddha; one should see the Buddha according to this principle. These latter two lines also universally conclude the above. > — English (machine translation) (machine translation) - [Previous: 13.29](https://indike.org/pramana/in.bauddha.taisho.1735.13.29) - [Next: 13.31](https://indike.org/pramana/in.bauddha.taisho.1735.13.31) - [Up: 13](https://indike.org/pramana/in.bauddha.taisho.1735.13) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.13.30) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.13.30](https://indike.org/pramana/in.bauddha.taisho.1735.13.30) · Pramāṇa