[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) › 21.43 # 大方廣佛華嚴經隨疏演義鈔 21.43 大方廣佛華嚴經隨疏演義鈔 21.43 - **Language:** Classical Chinese ### [21.43](https://indike.org/pramana/in.bauddha.taisho.1736.21.43) 疏「修慈護法故得金剛之體」，亦《涅槃》意。彼第二問云「云何得長壽金剛不壞身」，故以〈長壽品〉答長壽問，由不殺及施僧之食為因。〈金剛身品〉答金剛不壞身問，因於護法故。經初明金剛身義云「爾時世尊復告迦葉：『善男子！如來身者，是常住身、不可壞身、金剛之身，非雜食身，即是法身。』」下迦葉難，次如來廣答金剛身相，後迦葉徵因云「唯然世尊！如來法身金剛不壞，而未能知所因云何？佛告迦葉：『以能護持正法因緣故，得成就是金剛身迦葉。我於往昔護法因緣，今得成就是金剛身常住不壞。善男子！護持正法者，不受五戒不修威儀，應持刀劍弓箭𭿺矟守護持戒清淨比丘。』」此後廣說護法之相，便引往昔此拘尸城有歡喜增益如來，末法之中覺德比丘能師子吼，為破戒比丘刀杖所逼。時有國王名為有德，與破戒比丘共戰，時王被鎗舉身周遍。覺德讚王，王聞法已即便命終，生阿閦佛國，為彼如來第一弟子。覺德比丘却後壽終，亦生彼國為第二弟子。故知能護，功高所護。生公釋金剛身云「長壽之與金剛，皆共談丈六，但內外之異。長壽為外應之跡，金剛為內照之實，實照體圓，故無方也。然則長壽金剛並義通內外，而金色示滅，故以實照為常。實則至妙之色亦常不變矣。然長壽對於凡夫之夭促，金剛對凡身之危脆，故無長無短方為長壽，非實非虛始曰金剛。而推其因由護法者，護法令法久住，獲法身矣。」今疏文中言修慈護法者，護法即《涅槃》文，修慈即今偈意。 > Regarding the commentary's "Cultivating loving-kindness and protecting the Dharma, they therefore obtain the adamantine body": This is also the meaning of the Nirvāṇa \[Sūtra\]. In its second fascicle, the question asks, "How does one obtain a long life and an adamantine, indestructible body?" Therefore, with the "Longevity Chapter" he answered the question on longevity: not killing and giving food to the saṅgha are the causes. The "Adamantine Body Chapter" answered the question on the adamantine, indestructible body: it is caused by protecting the Dharma. At the beginning of the chapter, clarifying the meaning of the adamantine body, it states: "At that time the World-Honoured One further told Kāśyapa: 'Good man! The body of the Tathāgata is an eternally abiding body, an indestructible body, an adamantine body, not a body sustained by coarse food; that is, it is the dharmakāya.'" Below, Kāśyapa raises objections, next the Tathāgata extensively answers regarding the characteristics of the adamantine body, and later Kāśyapa inquires into the cause, saying: "Indeed, World-Honoured One! The Tathāgata's dharmakāya is adamantine and indestructible, but we do not yet know what causes it? The Buddha told Kāśyapa: 'Because of the causes and conditions of being able to protect and uphold the true Dharma, he comes to accomplish this adamantine body. Kāśyapa! Through the causes and conditions of my protecting the Dharma in the past, I have now accomplished this adamantine body which is eternally abiding and indestructible. Good man! One who protects and upholds the true Dharma does not receive the five precepts nor cultivate deportment, but should bear swords, bows and arrows, halberds and spears, to guard and protect pure monks who uphold the precepts.'" After this, it extensively explains the characteristics of protecting the Dharma, and then cites that formerly in this city of Kuśinagara there was the Tathāgata Joyful Increase; during the Semblance Dharma, the monk Juede was able to make the lion's roar, and was threatened by the swords and staves of monks who broke the precepts. At that time there was a king named Virtuous, who fought together with the precept-breaking monks; at that time the king was pierced by spears all over his body. Juede praised the king, and having heard the Dharma the king immediately died and was born in the land of Akṣobhya Buddha as that Tathāgata's foremost disciple. The monk Juede died sometime later and was also born in that land as the second disciple. Thus we know that the merit of the one able to protect is greater than that of the one protected. Master Sengzhao explained the adamantine body, saying: "Longevity and the adamantine \[body\] both speak of the sixteen-foot body, differing only as internal and external. Longevity is the trace of external response; adamantine is the reality of internal illumination. The reality of illumination is complete in its essence, and therefore without spatial limitation. Thus, longevity and adamantine both have their meanings extending to the internal and external; yet the golden form manifests extinction, so internal illumination is taken as eternal. In reality, the most subtle form is also eternally unchanging. Moreover, longevity stands against the premature death of ordinary beings; adamantine stands against the fragility of ordinary bodies. Therefore, having neither long nor short is truly longevity; being neither real nor unreal is first called adamantine. Tracing its cause to protecting the Dharma: protecting the Dharma causes the Dharma to abide long, and one attains the dharmakāya." Now in the commentary's text, speaking of "cultivating loving-kindness and protecting the Dharma": protecting the Dharma comes from the text of the Nirvāṇa \[Sūtra\], and cultivating loving-kindness is the intent of the present verse. > — English (machine translation) (machine translation) - [Previous: 21.42](https://indike.org/pramana/in.bauddha.taisho.1736.21.42) - [Next: 21.44](https://indike.org/pramana/in.bauddha.taisho.1736.21.44) - [Up: 21](https://indike.org/pramana/in.bauddha.taisho.1736.21) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.21.43) — English, machine translation ## Linked texts (1) - [佛說大般泥洹經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahaparinirvana-mahayana*zh-faxian.2.69) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.21.43](https://indike.org/pramana/in.bauddha.taisho.1736.21.43) · Pramāṇa