[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) › 4.19 # 大方廣佛華嚴經疏 4.19 大方廣佛華嚴經疏 4.19 - **Language:** Classical Chinese ### [4.19](https://indike.org/pramana/in.bauddha.taisho.1735.4.19) 第五「爾時世尊」下，明教主難思。前但云佛，未顯是何身佛；又但云始成正覺，未知成相云何，故今顯之。謂具十種深廣功德，即是遮那十種無盡法界身雲遍於法界成正覺也，非權應身。文分為二：先總、後別。今初總辯。即菩提身具無盡德，為世所尊。座相現時，身即安處，智處諸法無前後故。於一切法示所覺境，即二諦三諦無盡法也。成最正覺，示能覺智。開悟稱覺，離倒為正，至極名最，獲得名成。此當相解。若揀別者，凡夫倒惑佛覺重昏。二乘雖覺不名為正，但知法有未知法空、但悟我空未知我有，有厭生死、空該涅槃，顛倒未除豈得稱正？設許稱正，亦未名最。菩薩雖正，有上有修不得稱最，設位極稱最亦未得名成。我佛獨能，故云成最正覺，謂如量如理了了究竟，已出微細所知障故。後「智入」下，別中即約十德別顯十身。文即分十：一三業普周、二威勢超勝、三福德深廣、四隨意受生、五相好周圓、六願身演法、七化身自在、八法身彌綸、九智身窮性相之源、十力持身持自他依正。今初，即別顯菩提身之相也，以成菩提時得無量清淨三輪故。文中，先法、後喻。法中三：先意、次身、後語。今初意業，即釋上成正覺言。前云於一切法、此云三世，乃橫豎影略耳。智入平等，是正覺成也。智即二智、三智、四智、無障礙智。二智者，即如理如量也。此復有二：一以如量智達俗，名入三世；以如理智證真，名悉平等。故《佛地論》云「以二智覺二諦」是也。二者證差別性即無差別故，三世即平等。《瑜伽》云「如其勝義覺諸法故，名等正覺。」言三智者，即俗智、真智、中道智也。此亦二義：一真俗互泯雙遮辯中，則三世平等二相兩亡，方為智入。二真俗雖即而不壞相，即雙照明中。此二覺三諦之境。境既雙泯而雙現，智亦寂照而雙流，為無障礙智，覺無障礙境為正覺也。言四智者，即圓鏡等四智也，通緣三世境故，並入三世。言平等者，鏡智離分別，故依持平等；平等性智證平等性故；妙觀察智觀察平等；成所作智普利平等。四智圓融一句攝盡，下身語等皆是四智之所發現，四智圓融無二性故、修生本有非一異故，不失經宗。然上能覺即成上菩提，就其所覺即法身也，理智無二為真法身。二「其身」下，身業也。通三世間，故云一切。此正覺身以是十身之總故，此其身通於三身十身無不充滿，法身普遍世所同依故、智身證理如理遍故、色身無礙亦同理遍，並是圓遍而非分遍，謂一切世間一一纖塵等處佛皆圓滿，總看亦現別看亦現。又國土等，即是我身土等，體外無別我故。我即土等，我之體外無土等故。餘一一身互望融攝，猶多燈光各互相遍。三「其音」下，語業也。順有三義：一順異類言音，經云「一切眾生語言法，一言演說盡無餘」故。二順所宜說法，「如來於一語言中，演說無邊契經海」故。三則順遍，「佛以一妙音，周聞十方國」故。 > Fifth, from "At that time the Bhagavat" onward explains that the Lord of the Teaching is inconceivable. Previously the text only said "Buddha" without revealing which body of the Buddha this was; furthermore, it only said "first realized sambodhi" without revealing what the marks of this realization were; thus it is now revealed. That is, possessing ten kinds of profound and vast merits, this is precisely Vairocana's ten kinds of inexhaustible dharmadhātu body-clouds pervading the dharmadhātu to realize sambodhi, not an expedient responsive body. The text is divided into two: first general, and then specific. Now, the first generally explains \[it\]. That is, the bodhi-body possesses inexhaustible merits and is honoured by the world. When the marks of the seat appear, the body at once abides comfortably \[upon it\], for wisdom's abiding in all phenomena has no before or after. In "regarding all phenomena," it indicates the realm of what is awakened to, namely the inexhaustible phenomena of the two truths and three truths. In "realizing the supreme, perfect sambodhi," it indicates the wisdom capable of awakening. Opening into illumination is called "awakening"; departing from inversion is called "correct"; reaching the ultimate is called "supreme"; and obtaining it is called "realization." This is the explanation according to its intrinsic marks. If we discriminate: ordinary beings are inverted and deluded, while the Buddha's awakening penetrates dense darkness. Although \[followers of\] the two vehicles are awakened, they are not called "correct": they only know the existence of phenomena and do not yet know the emptiness of phenomena; they only awaken to the emptiness of the self and do not yet know the self as existent; having revulsion toward saṃsāra, their emptiness encompasses nirvāṇa; so long as inversion has not been eliminated, how could they be called "correct"? Even if they were granted to be "correct," they are not yet called "supreme." Although bodhisattvas are correct, because there are higher stages and cultivation they cannot be called "supreme"; and even if their stage reaches the ultimate and is called "supreme," they still have not yet obtained the name of "realization." Only our Buddha is capable of this; therefore it says "realizing the supreme, perfect sambodhi"—meaning that, having completely and conclusively comprehended according to quantity and according to principle, he has already transcended the subtle cognitive obscurations. Later, from "with wisdom entering" onward, the specific part distinctively reveals the ten bodies in terms of the ten merits. The text is divided into ten: first, the three karmic activities universally pervading; second, majestic power surpassing all; third, blessed virtue being profound and vast; fourth, taking birth according to intent; fifth, major and minor marks being fully complete; sixth, the vow-body preaching the Dharma; seventh, the transformation-body being sovereign; eighth, the dharmakāya encompassing all; ninth, the wisdom-body fathoming the source of nature and marks; tenth, the sustaining-power body sustaining self and other, the dependent and the primary. Now, the first distinctively reveals the marks of the bodhi-body, because at the time of realizing bodhi one obtains the immeasurable, pure three wheels. In the text, first is the dharma, then the metaphors. In the dharma there are three: first the mental, next the physical, and later the verbal. Now, first, the mental activity explains the phrase "realized sambodhi" above. Previously it said "regarding all phenomena," while here it says "the three periods of time"; this is merely an elliptical complementary phrasing regarding the horizontal and the vertical. "Wisdom entering into equality" is the accomplishment of sambodhi. "Wisdom" refers to the two wisdoms, the three wisdoms, the four wisdoms, and the unobstructed wisdom. As for the "two wisdoms," they are \[the wisdom\] according to principle and \[the wisdom\] according to quantity. This again has two \[meanings\]: first, by means of the wisdom according to quantity one comprehends the conventional, which is termed "entering the three periods of time"; by means of the wisdom according to principle one realizes the true, which is termed "fully equal." Therefore the \*Buddhabhūmi-śāstra\* says: "awakening to the two truths by means of the two wisdoms"—this is it. Second, because realizing the differentiated nature is precisely being undifferentiated, the three periods of time are identical to equality. The \*Yogācārabhūmi\* says: "Because he awakens to all phenomena in accordance with their ultimate truth, he is called 'equally correctly awakened' (samyaksambuddha)." As for the "three wisdoms," they are the conventional wisdom, the true wisdom, and the middle-way wisdom. This also has two meanings: first, when the true and the conventional are mutually eliminated so that both extremes are negated to elucidate the middle, the three periods of time are equal and the two marks both vanish; only this constitutes "wisdom entering." Second, although the true and conventional are identical, they do not destroy the marks; that is, both illuminate to reveal the middle. These two awaken to the realm of the three truths. Since the realm both vanishes and simultaneously appears, wisdom likewise both rests in quiescence and illuminates while flowing forth simultaneously; this is unobstructed wisdom, and awakening to the unobstructed realm is sambodhi. As for the "four wisdoms," they are the four wisdoms including the great mirror wisdom and the others: because they universally take the objects of the three periods of time as conditions, they all enter the three periods of time. As for "equality": the mirror wisdom is free of conceptual discrimination, so its basis is equal; the wisdom of equality realizes the nature of equality; the wondrous observing wisdom observes equality; and the wisdom of accomplishing actions universally benefits with equality. The perfect interpenetration of the four wisdoms is fully encompassed in a single phrase; the physical, verbal, and other \[activities\] below are all manifestations of the four wisdoms. Because the four wisdoms are perfectly interpenetrated without a dual nature, and because that produced by cultivation and that originally present are neither one nor different, the essential purport of the sūtra is not lost. However, the above subject that awakens accomplishes the bodhi above, while in terms of that which is awakened to, it is the dharmakāya; principle and wisdom being non-dual constitutes the true dharmakāya. Second, from "its body" onward is the physical activity. It extends to the three worlds, hence it says "all." Because this sambodhi-body is the totality of the ten bodies, this "its body" extends through the three bodies and the ten bodies, leaving none unfilled: because the dharmakāya is all-pervading, it is what the world equally relies on; because the wisdom-body realizes principle, it is all-pervading just as principle is; and the physical body is unobstructed, also pervading equally with principle. All of these are complete pervasions and not partial pervasions; that is to say, in all worlds, in every fine dust mote and other such places, the Buddha is entirely complete; viewed collectively he appears, and viewed individually he also appears. Furthermore, the lands and the like are precisely my body, lands, and the like, for outside the essence there is no separate self. I am precisely the lands and the like, for outside my essence there are no lands and the like. The remaining bodies, considered in relation to one another, interpenetrate and encompass each other, just like the lights of multiple lamps mutually pervading one another. Third, from "its voice" onward is the verbal activity. "Accordance" has three meanings: first, according with the speech and sounds of different classes \[of beings\], as the sūtra says: "The spoken Dharma of all sentient beings / he preaches in a single utterance, leaving nothing unexpressed"; second, according with what is appropriate in preaching the Dharma, for "the Tathāgata within a single utterance / preaches an ocean of boundless sūtras"; third, according with pervasiveness, for "the Buddha with a single wondrous voice / is heard throughout the lands of the ten directions." > — English (machine translation) (machine translation) - [Previous: 4.18](https://indike.org/pramana/in.bauddha.taisho.1735.4.18) - [Next: 4.20](https://indike.org/pramana/in.bauddha.taisho.1735.4.20) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1735.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.4.19) — English, machine translation ## Linked texts (1) - [華嚴經明法品內立三寶章](https://indike.org/pramana/in.bauddha.taisho.1874.2.11) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.4.19](https://indike.org/pramana/in.bauddha.taisho.1735.4.19) · Pramāṇa