[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) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 18.93 # 大方廣佛華嚴經隨疏演義鈔 18.93 大方廣佛華嚴經隨疏演義鈔 18.93 - **Language:** Classical Chinese ### [18.93](https://indike.org/pramana/in.bauddha.taisho.1736.18.93) 疏「謂慈悲般若恒共相應」等者，此即《唯識》平等性智之用，此下配屬於化身，略舉一相。實則此身亦通他受用，隨十地菩薩意所生故。又悲智相導通化用故，化身即是無住涅槃之大用故。疏「感而遂通」者，即《周易．繫辭》云「夫易無思也，無為也。寂然不動，感而遂通天下之故。非天下之至神，其孰能與於此。」注曰「至神者，寂然而無不應。斯蓋功用之母，象數之所由生。」意明亡象方能制象，遺數方能極數，非動方能應動。彼取易之虛無無動故能無不動，今借此言以況如來內體圓寂外應群生。躡上眾福已淨之體寂，便言而恒示生，故云寂然不動感而遂通，即法身無生、無所不生耳。 > Regarding the commentary’s "Meaning that compassion and prajñā are constantly mutually responsive..." and so forth: this is the function of the cognition of equality in the \*Vijñaptimātratāsiddhi\*. Below this, it is correlated with the transformation body, briefly presenting one characteristic. In reality, this body also extends to enjoyment for others, because it is born according with the intentions of bodhisattvas of the ten grounds. Furthermore, because compassion and wisdom guide each other, it extends to transformative functions, since the transformation body is precisely the great function of non-abiding nirvāṇa. Regarding the commentary’s "Responded to and thereupon penetrating": this is from the \*Zhouyi\*, "Appended Remarks," which states: "The Changes has no thought, no action. Serenely unmoving, it is responded to and thereupon penetrates all conditions under heaven. Were it not the utmost spiritual \[power\] under heaven, who could be equal to this?" The commentary says: "The utmost spiritual is serene yet there is nothing it does not respond to. This is indeed the mother of functions, that from which images and numbers arise." The meaning clarifies that only by abandoning images can one control images; only by discarding numbers can one exhaust numbers; only by being non-moving can one respond to movement. That \[classic\] takes the vacuous nothingness and non-motion of the Changes, so that it can be without non-motion; here, these words are borrowed to compare the Tathāgata's internal essence being completely serene while externally responding to all beings. Continuing upon the essence-quiescence of the manifold merits being already pure, it then speaks of constantly manifesting birth; hence it says, "serenely unmoving, it is responded to and thereupon penetrates," which is precisely the dharmakāya's non-birth, with nothing that it does not give birth to. > — English (machine translation) (machine translation) - [Previous: 18.92](https://indike.org/pramana/in.bauddha.taisho.1736.18.92) - [Next: 18.94](https://indike.org/pramana/in.bauddha.taisho.1736.18.94) - [Up: 18](https://indike.org/pramana/in.bauddha.taisho.1736.18) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.18.93) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.18.93](https://indike.org/pramana/in.bauddha.taisho.1736.18.93) · Pramāṇa