[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) › 19.10 # 大方廣佛華嚴經隨疏演義鈔 19.10 大方廣佛華嚴經隨疏演義鈔 19.10 - **Language:** Classical Chinese ### [19.10](https://indike.org/pramana/in.bauddha.taisho.1736.19.10) 疏「第五權實」等者，疏文分二：先通辯權實、後「對前十類」下對前別辯。云「互為主伴非權非實」者，然權實有其二類：一本高迹下，如佛為菩薩；二本下迹高，如菩薩為佛。今既是佛，則非迹下，實是如來。又非本下，則是實非權。既無權可對，故亦非實，同果海故。疏「昔為釋迦」等者，此有二經：一即《放鉢經》，但云昔為釋迦之師；二正是《菩薩處胎經》。第四經云「計我成佛身，此剎為最小。座中有疑故，於胎現變化。我身如微塵，今在他國土，三十二相明，在在無不現。昔為能仁師，今為佛弟子，佛道極廣大，清淨無增減。我欲現佛身，二尊不並立，此界現受教，我剎見佛身。」下取意引。佛剎名無礙，佛名昇仙尊，結云我身濡首是。又云「剎土名究竟，佛名大智慧。」亦結屬己，云我身濡首是。 > Regarding the Commentary's "Fifth: provisional and real," and so forth: the text of the Commentary is divided into two: first, discerning provisional and real in general; second, from "Compared with the previous ten classes" downward, distinguishing them individually against the previous. When it says, "Mutually serving as host and companion, they are neither provisional nor real": provisional and real are of two kinds: first, the source is exalted while the trace is base, like a buddha acting as a bodhisattva; second, the source is base while the trace is exalted, like a bodhisattva acting as a buddha. Now, since they are already buddhas, they are not of a base trace, but are truly Tathāgatas. Moreover, their source is not base, and therefore they are real and not provisional. Since there is no provisional with which to contrast them, they are also not real, because they share the same ocean of fruition. Regarding the Commentary's "Formerly acting as the teacher of Śākya," and so forth: there are two sūtras for this: the first is the \*Sūtra on Releasing the Bowl\*, which merely says that formerly he was the teacher of Śākya; the second is precisely the \*Sūtra of the Bodhisattva Dwelling in the Womb\*. The fourth fascicle states: "Calculating my body of a realized buddha, this land is the smallest. Because there was doubt in the assembly, I manifested transformation in the womb. My body is like minute particles of dust, now in other lands; with the thirty-two marks clearly distinct, there is nowhere it does not appear. In the past I was the teacher of the Capable Sage (Śākyamuni), and now I am the Buddha's disciple. The Buddha Path is exceedingly vast, pure without increase or decrease. I wished to manifest a buddha's body, but two Honoured Ones do not stand together; in this realm I presently receive instruction, while in my own land my buddha-body is seen." Below, it cites according to the general sense. The buddha-land is named Unhindered, the buddha is named Ascending Immortal Honoured One, and it concludes by saying, "My body is indeed Ruoshou (Mañjuśrī)." It also says: "The land is named Ultimate, and the buddha is named Great Wisdom." It also concludes by attributing this to himself, saying, "My body is indeed Ruoshou." > — English (machine translation) (machine translation) - [Previous: 19.9](https://indike.org/pramana/in.bauddha.taisho.1736.19.9) - [Next: 19.11](https://indike.org/pramana/in.bauddha.taisho.1736.19.11) - [Up: 19](https://indike.org/pramana/in.bauddha.taisho.1736.19) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.19.10) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.19.10](https://indike.org/pramana/in.bauddha.taisho.1736.19.10) · Pramāṇa