大方廣佛華嚴經疏 46.15

46.15

第八色身莊嚴智通。依所現得名，即有財立稱。二「知一切」下釋相，中三：初知無色，以色即空故；二「菩薩如是」下明能現色，以空即色故；三「佛子」下雙明無色現色，所為不礙悲故。今初由了法界無定實色，舉體即空，非斷空故。空中無色，不礙色故，存亡隱顯皆自在故，方能隨樂現種種色，故先明之。於中六句：初一總知色性離相，亦無有法而為空故；餘五別明離何等相。一離差別相，麁妙長短等同一無生體故。二種種異相，虛故。三無量多相，離故。又無大小，絕分量故。四但妄分別，求叵得故。色空二見皆情取故，即與不即斯見絕故。上通形顯。五離顯相，依形有故。二能現色中，初結前標，後以即空之色為妙色故。又空色不二成上真空，不二而二現斯妙色，色空融即為真法界，緣起無盡即一現多。後「所謂」下別顯不同有一百三種，或從色相立名、或就德用受稱，可以意求。然皆是稱法界之色，不同變礙，但隨所顯以立色名。三雙明所為中，初結前、後「令所化」下顯其所為，有十句，並可知。

Eighth is the supernormal power of wisdom of the adornment of the physical body. Named from what is manifested, it is established as a bahuvrīhi compound. Second, from 'knows all' onwards, is the explanation of the characteristics, within which are three parts: first, knowing formlessness, because form is itself emptiness; second, from 'the bodhisattva thus' onwards, clarifying the ability to manifest form, because emptiness is itself form; third, from 'O sons of the Buddha' onwards, jointly clarifying formlessness and manifesting form, since what is done does not obstruct compassion. Now first, because of comprehending that the dharmadhātu has no fixed or real form, its entire entity is emptiness, not an annihilatory emptiness. In emptiness there is no form, yet it does not obstruct form; because both preservation and annihilation, concealment and manifestation, are entirely sovereign, one is only then able to manifest manifold forms in accordance with inclinations; hence this is clarified first. Therein are six phrases: the first generally knows that the nature of form is free from marks, nor is there any dharma that constitutes emptiness; the remaining five specifically clarify what marks it is free from: 1. free from differentiated marks, because coarse, subtle, long, short, and the like are identical in the single unproduced essence; 2. manifold disparate marks, because they are false; 3. immeasurable, numerous marks, because it is free [from them]; further, having neither large nor small, because it transcends measures; 4. merely erroneous discriminations, because they are impossible to find; both views of form and emptiness are grasping through sentiment, and views of being identical or not identical are severed; the above pervades both shape and color; 5. free from color marks, because they exist dependent on shape. In the second part, the ability to manifest form, first concludes the preceding and introduces [the next], because form that is identical with emptiness constitutes wondrous form. Furthermore, the non-duality of emptiness and form accomplishes the aforementioned true emptiness; being dual while non-dual manifests this wondrous form; the fusion and identity of form and emptiness constitutes the true dharmadhātu; through inexhaustible pratītyasamutpāda, the one manifests the many. Later, from 'that is to say' onwards, specifically reveals the distinctions, having one hundred and three kinds; they are either named from marks of form or designated from virtuous functions, which may be deduced by thought. However, all are forms that accord with the dharmadhātu, unlike changing and obstructing [matter], with names of forms established merely in accordance with what is manifested. Third, in jointly clarifying what is done: first concludes the preceding; later, from 'causing those being transformed' onwards, reveals what is done, having ten phrases, which can all be understood.