[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) › 29.36 # 大方廣佛華嚴經隨疏演義鈔 29.36 大方廣佛華嚴經隨疏演義鈔 29.36 - **Language:** Classical Chinese ### [29.36](https://indike.org/pramana/in.bauddha.taisho.1736.29.36) 疏「二合中」下，合上四對，義有五重，文有六節。一合二境，即前所照。若事理不融，餘皆不合，故先明之。言「故得一事即遍無邊而不壞本相」者，即前所覺見事無礙。二「身智無二」者，二合二光也。引涅槃證者，瑠璃光菩薩放身光明，文殊乃云：「光明者名為智慧。」則知二光不別，即第二十一經。三「知悟不殊」下，合二覺也。謂前身光照文殊等，覺知如來光照我剎。然文殊等知是無知之知，故名悟心之知。知事即理，二覺合也，不同凡小取事理相。四「又此二光不異覺境」者，即合能所也。二種能所一時雙合，則能照所照、能覺所覺皆性融，故舉一全收。五「此三圓融唯無礙之法界」者，總融上三也。上雖四對，體唯有三，謂能覺之光、所照之境、所成之覺。三對六法，舉一全收為一法界。此上五重合竟。六「雖平等絕相」下，結成品名。上開多約相、合多約性，即開即合不壞性相，故云光明覺也。 > Regarding the commentary's "second, in uniting..." onwards: it unites the above four pairs, whose meaning has five layers and whose text has six segments. First, it unites the two realms, which are the previously illuminated objects. If phenomena and principle are not harmonized, the rest cannot be united; therefore it is explained first. As for "hence one phenomenon can pervade the boundless without destroying its original characteristics," this refers to the previous awakened object of seeing phenomena without obstruction. Second, "body and wisdom are non-dual" unites the two lights. Citing the Mahāparinirvāṇa-sūtra as proof, when Bodhisattva Vaiḍūryaprabha emitted bodily light, Mañjuśrī then said: "Light is called wisdom." Thus one knows that the two lights are not distinct; this is from the twenty-first fascicle. Third, from "knowing and realizing are not different" onwards, it unites the two awakenings. This means that the previous bodily light illuminated Mañjuśrī and the others, who awakened to and knew the Tathāgata's light illuminating our world. However, the knowing of Mañjuśrī and the others is the knowing of non-knowing, hence called the knowing of an awakened mind. Knowing that phenomena are identical to principle unites the two awakenings, unlike the worldlings and the Hīnayāna who grasp at the characteristics of phenomena and principle. Fourth, "moreover, these two lights are not different from the realm of awakening" unites the active and passive. The two kinds of active and passive are simultaneously united, so that the active illuminating and the illuminated object, the active awakening and the awakened object, are all unified in nature; hence citing one fully subsumes all. Fifth, "these three are completely interpenetrating, being solely the unobstructed dharmadhātu" universally harmonizes the above three. Although above there are four pairs, in essence there are only three: namely, the actively awakening light, the illuminated realm, and the accomplished awakening. The three pairs of six dharmas, citing one fully subsumes all as the single dharmadhātu. The above five layers of unification are finished. Sixth, from "although quiescent and beyond characteristics..." onwards, it concludes to form the chapter title. The opening above mostly pertained to characteristics, and the unification mostly pertained to nature; being simultaneously opened and united without destroying nature and characteristics, it is therefore called "Awakening through Light". > — English (machine translation) (machine translation) - [Previous: 29.35](https://indike.org/pramana/in.bauddha.taisho.1736.29.35) - [Next: 29.37](https://indike.org/pramana/in.bauddha.taisho.1736.29.37) - [Up: 29](https://indike.org/pramana/in.bauddha.taisho.1736.29) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.29.36) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.29.36](https://indike.org/pramana/in.bauddha.taisho.1736.29.36) · Pramāṇa