[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) › 49.4 # 大方廣佛華嚴經疏 49.4 大方廣佛華嚴經疏 49.4 - **Language:** Classical Chinese ### [49.4](https://indike.org/pramana/in.bauddha.taisho.1735.49.4) 二釋名者，如來是有法之人，即三身十身之通稱。出現是依人之法，果用化用之總名。如來雖見上文，對〈出現〉故，重辨十身皆有出現，且寄三身以明。然來即出現，為分人、法曉喻分明，故重辨之。若依法身如來者，即諸法如義如理常現名為出現，故文云「普現一切而無所現」，又云「體性平等不增減」等。若依報身，乘如實道來成正覺故曰如來，本性功德一時頓顯名為出現，故文云「如來成正覺時，於一切義無所疑惑，普見一切眾生成正覺」等。若依化身，則乘薩婆若乘來化眾生故曰如來，則應機大用一時出現。文云「以本願力現佛身，令見如來大神變」，又云「隨其所能、隨其勢力，於菩提樹下，以種種身成正覺」等。今以新佛舊成曾無二體，新成舊佛法報似分、無不應時故即真而應，應隨性起故即應而真，三佛圓融十身無礙，故辨應現即顯真成。是以晉經名性起，性字雖是義加，未爽通理，以應雖從緣，不違性故，無不從此法界流故，以淨奪染性即起故，若離於緣性叵說故。下加性起菩薩，表所說故，妄雖即真不順性故。今以起義多含，直云出現，從性從因、從真從感皆出現故。若唯辨應身出現，非唯失前二義，亦未足顯深，何能融前差別之果？若以來為現義，則如來即出現，持業釋也。若分人法，三皆如來之出現，揀餘出故。 > Second, explaining the name: "Tathāgata" refers to the person who possesses the dharmas, which is the common designation for the three bodies and ten bodies. "Appearance" is the dharma that relies upon the person, being the general name for the fruition functions and transformation functions. Although "Tathāgata" was seen in the preceding text, because it is paired with "appearance", we re-distinguish that all ten bodies possess appearance, and provisionally make this clear relying upon the three bodies. However, "coming" (tathā-āgata) is itself appearance; yet to distinguish person and dharma so that the explanation is clear, we explain it again. If relying upon the dharmakāya Tathāgata: it is the meaning of the suchness of all dharmas, which constantly appears in accord with the noumenon, hence called "appearance"; thus the text says, "universally appearing in all, yet with nothing that appears", and also says, "its essence is equal, without increase or decrease", and so on. If relying upon the saṃbhogakāya: having mounted the path of true suchness, he comes to realize sambodhi, hence called "Tathāgata"; the fundamental virtues of his nature are manifested all at once, hence called "appearance"; thus the text says, "when the Tathāgata realizes sambodhi, he has no doubts regarding any meaning, and universally sees all sentient beings realize sambodhi", and so on. If relying upon the nirmāṇakāya: he mounts the vehicle of sarvajña to come and transform sentient beings, hence called "Tathāgata"; then the great functions responding to capacities appear all at once. The text says, "by the power of fundamental vows, he manifests the buddha-body, causing them to see the great divine transformations of the Tathāgata", and also says, "in accordance with their abilities and in accordance with their powers, beneath the bodhi tree, he realizes sambodhi with manifold bodies", and so on. Now, as for the newly enlightened Buddha and the Buddha of old realization, they have never had two different essences. For the newly realized and the Buddha of old, the dharmakāya and saṃbhogakāya seem distinct, yet there is none that does not respond in due season; therefore, identical with the true, it responds, and because the response arises in accord with nature, identical with the response, it is true. The three buddhas are in perfect interpenetration and the ten bodies are unobstructed; therefore, delineating the responsive manifestation directly reveals true accomplishment. For this reason, the Jin translation named it "Arising of Nature" (xingqi); although the word "nature" was added by interpretation, it does not violate the universal principle. Because although the response follows conditions, it does not contravene the nature; because there is nothing that does not flow forth from this dharmadhātu; because when purity overcomes defilement, the nature is directly aroused; and because if separated from conditions, the nature cannot be spoken of. Below, Xingqi Bodhisattva is added to represent what is spoken, because although delusion is identical with the true, it does not conform to the nature. Now, because the meaning of "arising" is richly inclusive, this version simply says "appearance", because it is an appearance that proceeds from nature, proceeds from cause, proceeds from truth, and proceeds from resonance. If one only delineated the appearance of the response body, one would not only lose the previous two meanings, but it would also be insufficient to reveal the profound; how could it harmonize the disparate fruitions previously mentioned? If one takes "coming" to mean "appearing", then the Tathāgata is itself the appearance, which is a karmadhāraya compound. If one separates person and dharma, all three are the appearance of the Tathāgata, distinguishing it from other appearances. > — English (machine translation) (machine translation) - [Previous: 49.3](https://indike.org/pramana/in.bauddha.taisho.1735.49.3) - [Next: 49.5](https://indike.org/pramana/in.bauddha.taisho.1735.49.5) - [Up: 49](https://indike.org/pramana/in.bauddha.taisho.1735.49) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.49.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.49.4](https://indike.org/pramana/in.bauddha.taisho.1735.49.4) · Pramāṇa