[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) › 30.26 # 大方廣佛華嚴經隨疏演義鈔 30.26 大方廣佛華嚴經隨疏演義鈔 30.26 - **Language:** Classical Chinese ### [30.26](https://indike.org/pramana/in.bauddha.taisho.1736.30.26) 第六節。疏「初一揀迷」此下，以經初句下五字為三節，攝《佛地論》歎佛偈。偈云「自性熾盛與端嚴，名稱吉祥及尊貴，如是六種義差別，應知總名薄伽梵。」今文具用此翻六義，以顯真佛最勝之法。初以自在熾盛二德釋威德字。論云自在者，永不繫屬諸煩惱故。熾盛者，猛焰智光所燒煉。故此內威德，由內具此智斷二德，外攝群魔制諸外道。二以端嚴吉祥釋於色字，色即色相。論云「端嚴者，三十二相所莊嚴故。吉祥者，一切世間親近供養咸稱歎故。」三以名稱尊貴釋種族字。論云「名稱者，一切殊勝功德圓滿無不知故。尊貴者，具一切功德，常起方便利益世間，安樂一切無懈廢故。」此上二德，前是功德、後是大悲，悲智功德為佛種族，謂佛以功德為種性故、佛以大悲為根本故。為出生故，即內種族，故能悲現剎帝利種。 > Section Six. Regarding the commentary's "First, one discriminates delusion": from here down, it takes the last five characters of the sūtra's opening line as three sections, subsuming the verse praising the Buddha from the Buddhabhūmi-śāstra. The verse states: / "Sovereignty, flourishing, and majesty, / Fame, auspiciousness, and venerability: / Such distinctions among these six meanings / Should be known as collectively naming the Bhagavān." / The present text fully utilizes this translation of the six meanings to reveal the most supreme dharma of the true Buddha. First, it uses the two virtues of sovereignty and flourishing to explain the words "majestic virtue." The treatise states: "Sovereignty means forever not being bound or subordinate to any afflictions. Flourishing means being smelted and refined by the burning flames of the light of cognition." Thus this is internal majestic virtue; because it internally possesses these two virtues of cognition and elimination, it externally subsumes all Māras and subdues all non-Buddhists. Second, it uses majesty and auspiciousness to explain the word "form"; form is bodily appearance. The treatise states: "Majesty means being adorned with the thirty-two marks. Auspiciousness means that all worldly beings draw near, make offerings, and entirely praise him." Third, it uses fame and venerability to explain the word "lineage." The treatise states: "Fame means that all superior merits are completely fulfilled, with none unknown. Venerability means being endowed with all merits, constantly initiating upāya to benefit the world, bringing peace and happiness to all without slackening or abandoning." Among these two pairs of virtues, the former are merits and the latter are great compassion. Compassion, wisdom, and merits constitute the Buddha's lineage; that is, the Buddha takes merit as his lineage-nature, and takes great compassion as his root. Because of giving birth, it is the internal lineage; therefore he is able out of compassion to manifest in the Kṣatriya lineage. > — English (machine translation) (machine translation) - [Previous: 30.25](https://indike.org/pramana/in.bauddha.taisho.1736.30.25) - [Next: 30.27](https://indike.org/pramana/in.bauddha.taisho.1736.30.27) - [Up: 30](https://indike.org/pramana/in.bauddha.taisho.1736.30) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.30.26) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.30.26](https://indike.org/pramana/in.bauddha.taisho.1736.30.26) · Pramāṇa