[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) › 4.29 # 大方廣佛華嚴經疏 4.29 大方廣佛華嚴經疏 4.29 - **Language:** Classical Chinese ### [4.29](https://indike.org/pramana/in.bauddha.taisho.1735.4.29) 第十「三世諸佛」下，力持身，能持自他依正。於中，先持正報。神謂妙智，變謂現身。轉變變現俱名為變，皆能持之。尚持於他，況於自事。後段亦然。後「一切佛土」下，能持依報。橫盡諸土、豎窮諸劫，所有嚴事常持令現。上約十身。若約三身者，則初三段皆名報身，「而恒」下化身，「身遍十方」下法身。就報身中，前一自受用報，後二即他受用報，故云處菩薩眾。以諸教中說三身四身，成說等別；今皆圓融，於一始成無不頓具十身為正，三四義兼。又毛內調生、光中持剎、如空普遍等，亦即國土等十身三世間之圓融，豈報化之云別？是知略以十德歎於教主，其一一德無不圓融，當去情思之矣。 > Tenth, from "all Buddhas of the three periods of time" onward, \[shows\] the body of power and sustenance, able to sustain self and other, the dependent and the primary \[retributions\]. Therein, it first sustains the primary retribution. "Spiritual" refers to wondrous wisdom; "transformation" refers to manifesting bodies. Transformation and manifestation are both called "transformation"; he is able to sustain all of them. If he sustains others, how much more so his own affairs! The subsequent passage is also like this. Later, from "all Buddha lands" onward, \[shows\] the ability to sustain the dependent retribution. Horizontally exhausting all lands and vertically exhausting all kalpas, he constantly sustains all adornments, causing them to appear. The above is according to the ten bodies. If according to the three bodies, then the first three sections are all called the recompense-body; from "and constantly" onward is the transformation-body; from "the body pervades the ten directions" onward is the dharmakāya. Within the recompense-body, the first is the recompense for self-enjoyment, and the latter two are the recompense for the enjoyment of others; hence it says "dwelling among the assembly of bodhisattvas." While various teachings speak of three bodies or four bodies, with distinctions between their accomplishment and exposition, they are now all perfectly interpenetrated: in a single initial accomplishment, there are none that are not suddenly complete with the ten bodies as the primary \[standard\], with the meanings of the three and four \[bodies\] being concomitantly included. Furthermore, taming beings inside a hair, sustaining kṣetras within radiance, and pervading like empty space are also the perfect interpenetration of the ten bodies and the three realms of existence such as the lands; how could there be any distinction between recompense and transformation? From this we know that when the lord of the teaching is briefly praised with ten virtues, each and every virtue is completely and perfectly interpenetrated; one should reflect on this, setting aside emotional thought. > — English (machine translation) (machine translation) - [Previous: 4.28](https://indike.org/pramana/in.bauddha.taisho.1735.4.28) - [Next: 4.30](https://indike.org/pramana/in.bauddha.taisho.1735.4.30) - [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.4.29) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.4.29](https://indike.org/pramana/in.bauddha.taisho.1735.4.29) · Pramāṇa