[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) › 27.20 # 大方廣佛華嚴經隨疏演義鈔 27.20 大方廣佛華嚴經隨疏演義鈔 27.20 - **Language:** Classical Chinese ### [27.20](https://indike.org/pramana/in.bauddha.taisho.1736.27.20) 疏「略有十相」者，下結文云「大同經初」，即教主難思十身相也。初一即法身，經以身智無礙而為法身，疏更融色相等為一法身，以初身為總故。法無不在本自普周，即釋經其身周普是法性身。次云「智與理冥故等彼真界」者，釋經等真法界，此是報身亦如智也。故《金光明》云「唯如如及如如智獨存，為法身故。」「能令色相」下，以真身周故，令應用亦周。吾今此身即是常身，法身故也。則以三身圓融為一真法身矣。下九別說。二者悲相，即意生身。三成相，即菩提身。理行時處為道場，並如經初。四色相，即福德身，故上經云「三世所行眾福大海悉以清淨」，是故妙色為福之果。上經又云「不可思議大劫海，供養一切諸如來，普以功德施群生，是故端嚴最無比。」五勝相，即威勢身。六貴相，即相好莊嚴身。且順三乘，云「過聖帝」。《俱舍》頌云「相不正圓明，故與佛非等。」此釋輪王相。今是世尊，故云分明，實具十蓮華藏微塵數相也。七應相，即力持身。如為龍留影，力持不滅。八無礙相，即願身。上經云「毘盧遮那佛，願力周法界，一切國土中，常轉無上輪。」故咸目覩。九化相，即化身。十吉祥相，即智身，正在智光，傍兼身光耳。是知此經引昔因緣，亦皆圓妙。 > Regarding the Commentary's statement, "There are briefly ten marks": the concluding text below says, "largely identical to the beginning of the sūtra," which refers to the teaching master's inconceivable marks of the ten bodies. The first is the dharmakāya. The sūtra takes the non-obstruction of body and cognition as the dharmakāya; the Commentary further merges visible forms and the like into a single dharmakāya, because the first body is the overarching general one. Since phenomena are nowhere absent and are fundamentally omnipresent, this explains the sūtra's phrase 'his body is all-pervading', which is the dharmatākāya. Next, it says: "Cognition is fused with principle, and therefore is equal to that true realm." This explains the sūtra's 'equal to the true dharmadhātu'; this is the saṃbhogakāya, which is also tathatā and cognition. Therefore, the Suvarṇaprabhāsa states: "Only tathatā and the cognition of tathatā remain alone, constituting the dharmakāya." Below the words "Capable of making physical marks...", because the true body is all-pervasive, it causes the responsive and functional manifestations to be all-pervasive as well. This present body of mine is itself the eternal body, because it is the dharmakāya. Thus, the three bodies are completely integrated into one true dharmakāya. The remaining nine are explained individually: Second is the mark of compassion, which is the mind-made body (manomayakāya). Third is the mark of realization, which is the bodhikāya. The principle, practice, time, and place constitute the bodhimaṇḍa, all as explained at the beginning of the sūtra. Fourth is the mark of form, which is the merit-body; hence, the earlier sūtra says: "The great ocean of manifold merits practiced throughout the three times was entirely purified," and thus the marvelous form is the fruit of merit. The earlier sūtra also says: "Throughout oceans of inconceivable great kalpas, he made offerings to all Tathāgatas and universally bestowed merits upon sentient beings; therefore, his dignified elegance is supreme and incomparable." Fifth is the superior mark, which is the body of majestic power. Sixth is the noble mark, which is the body adorned with marks and signs. For the time being conforming to the triyāna, it says, "surpassing the sage kings." A verse in the Kośa says: "The marks are not upright, complete, or luminous; therefore, they are not equal to a Buddha's." This explains the marks of a cakravartin. Now, being the World-Honoured One, it is said to be distinct and clear; in reality, he possesses marks as numerous as the fine dust motes of ten lotus-womb realms. Seventh is the responsive mark, which is the body of sustained maintenance (adhiṣṭhāna-kāya). It is like leaving a shadow for the nāga, maintained by force without vanishing. Eighth is the unobstructed mark, which is the vow-body. The earlier sūtra says: "Vairocana Buddha's vow-power pervades the dharmadhātu; in all lands, he constantly turns the unsurpassed wheel." Therefore, all behold it with their own eyes. Ninth is the transformation mark, which is the nirmāṇakāya. Tenth is the auspicious mark, which is the jñānakāya; this properly resides in the light of cognition, and secondarily encompasses the light of the body. From this we know that when this sūtra cites past causes and conditions, they are all completely marvelous. > — English (machine translation) (machine translation) - [Previous: 27.19](https://indike.org/pramana/in.bauddha.taisho.1736.27.19) - [Next: 27.21](https://indike.org/pramana/in.bauddha.taisho.1736.27.21) - [Up: 27](https://indike.org/pramana/in.bauddha.taisho.1736.27) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.27.20) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.27.20](https://indike.org/pramana/in.bauddha.taisho.1736.27.20) · Pramāṇa