[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) › 45.19 # 大方廣佛華嚴經疏 45.19 大方廣佛華嚴經疏 45.19 - **Language:** Classical Chinese ### [45.19](https://indike.org/pramana/in.bauddha.taisho.1735.45.19) 第七三昧，釋中二：先明定體用、後明定利益。前中亦二：先徵、後釋。所以重徵者，前通徵一定，此則別徵莊嚴。後「佛子菩薩」下釋，中二：先釋一切世界，以是現在，故但云十方；二「皆見諸佛」下釋其莊嚴。於中二：先總列十門皆是莊嚴。其中第八別明莊嚴者，即功德智慧以嚴其心，色相光明以嚴身也。後「眾會清淨」下別顯嚴相以廣前二，一廣眾會、二廣莊嚴。今初，有三：初明見他、二見自、三能見。今初，亦三：初見眾會體相、次「亦見眾會」下明見分量、後「亦見諸佛於彼」下見佛作用。二「菩薩摩訶薩」下明見自，可知。三「如是見時」下明能見，有法、喻、合。法中明無分別而見，喻中明能所詮。不自云我是能所詮，而不捨能所詮，以喻無分別故而知也。合中，先合不捨、後「而於」下合不分別。二「佛子至見佛無量光色」下廣上莊嚴，中二：先以法說、後以喻顯。前中二：先標章門，略舉四種莊嚴皆分明證了；後「或見佛身」下依章別釋。即分為四：一釋無量光色；二「或見佛身其量」下釋無量形相；三「佛子菩薩如是見」下釋上圓滿成就，顯前二圓滿故；四「又見佛」下釋上平等清淨，即兼內二嚴。二「佛子菩薩如是見於佛」下以喻顯，中三：一空無增減喻，喻法性身無可增減。空之大小在於世界及於芥子，非空體然，如法性之身應器成異。二月無增減喻，喻真常色身體不易故，證有近遠，隨心見殊。前喻但喻佛身，此喻兼喻光色及圓滿成就。三隨心現境喻，喻上清淨。菩薩心淨則見佛淨，在於如來何淨何垢？ > In the seventh samādhi, the explanation has two parts: first, explaining the essence and function of the samādhi; next, explaining the benefits of the samādhi. The former also has two: first, an inquiry; next, the explanation. The reason it inquires again is that the earlier general inquiry was about the samādhi as a whole, whereas this specifically inquires about adornment. Next, from "Child of the Buddha, the bodhisattva..." onward, the explanation has two: first, explaining all worlds; because it is the present, it merely says the "ten directions"; second, from "all see the Buddhas..." onward, explaining their adornment. Therein are two: first, generally listing ten gates, all of which are adornments. Therein, the eighth, which specifically explains adornment, means adorning the mind with merit and wisdom, and adorning the body with physical marks and radiance. Next, from "the assembly is pure..." onward, specifically demonstrating the marks of adornment to expand upon the previous two: (1) expanding upon the assembly; (2) expanding upon the adornment. The first has three: first, explaining seeing others; second, seeing oneself; third, the capacity to see. The first of these also has three: first, seeing the essence and marks of the assembly; next, from "also sees the assembly..." onward, explaining seeing their measure; last, from "also sees the Buddhas therein..." onward, seeing the activities of the Buddhas. Second, from "the bodhisattva mahāsattva..." onward, seeing oneself, which can be understood. Third, from "when seeing thus..." onward, the capacity to see, which has the Dharma, an analogy, and an application. In the Dharma, it explains seeing without discrimination; in the analogy, it explains the expresser and the expressed. Not saying of itself "I am the expresser or the expressed", yet not abandoning the expresser and the expressed, is used to analogize knowing because of being without discrimination. In the application, it first applies "not abandoning", and next, from "yet regarding..." onward, applies "not discriminating". Second, from "Child of the Buddha, seeing the Buddha's immeasurable light and colors..." onward, expanding upon the above adornments, there are two: first, expounding in terms of Dharma; next, demonstrating through analogies. In the former, there are two: first, setting forth the section headings, briefly raising four kinds of adornment as all being distinctly and clearly realized; next, from "or seeing the Buddha's body..." onward, explaining individually according to the headings. That is, it divides into four: (1) explaining immeasurable light and colors; (2) from "or seeing the Buddha's body, its measure..." onward, explaining immeasurable shapes and marks; (3) from "Child of the Buddha, when the bodhisattva sees thus..." onward, explaining the above consummation and achievement, showing that the previous two are consummate; (4) from "also seeing the Buddha..." onward, explaining the above equality and purity, which combines the internal two adornments. Second, from "Child of the Buddha, when the bodhisattva sees the Buddha thus..." onward, demonstrating through analogies, there are three: First, the analogy of space having no increase or decrease, illustrating that the dharmatā-kāya cannot increase or decrease. The largeness or smallness of space lies in worlds and mustard seeds, not in the essence of space itself; just so, the body of dharmatā differs according to the receptive vessels. Second, the analogy of the moon having no increase or decrease, illustrating that because the essence of the true, eternal physical body does not change, realizations may be near or far, and seen differently according to the mind. The previous analogy merely analogized the Buddha's body; this analogy combines the light, color, and consummation of achievement. Third, the analogy of objects appearing according to the mind, illustrating the above purity: when the bodhisattva's mind is pure, they see the Buddha as pure; in the Tathāgata, what purity or defilement could there be? > — English (machine translation) (machine translation) - [Previous: 45.18](https://indike.org/pramana/in.bauddha.taisho.1735.45.18) - [Next: 45.20](https://indike.org/pramana/in.bauddha.taisho.1735.45.20) - [Up: 45](https://indike.org/pramana/in.bauddha.taisho.1735.45) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.45.19) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.45.19](https://indike.org/pramana/in.bauddha.taisho.1735.45.19) · Pramāṇa