[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) › 4.19 # 大方廣佛華嚴經隨疏演義鈔 4.19 大方廣佛華嚴經隨疏演義鈔 4.19 - **Language:** Classical Chinese ### [4.19](https://indike.org/pramana/in.bauddha.taisho.1736.4.19) 疏「夫真身寥廓與法界合其體」者，若以法界為身，法界即身，不言合體。今以無障礙智與如冥一，故言合體。故《金光明》云「唯如如及如如智獨存」，則以如智共為真身。既智合如，則令色相功德無不合如。疏「包羅無外與萬化齊其用」者，體既合如，如無不在，如無不包故，令佛身亦無不包矣。萬化云云，即是法身大用。而言齊者，以如來得一切法量等身故，假言齊耳。上二義，明佛身體用同法界體用，故渾萬化即真、會精麁一致，圓融無礙也。故次疏云「窮源莫二」，謂若據本以適末，則一源有萬派；若尋流以討源，則千途無異轍。若三江之浩淼，並源出於岷山也。「執迹多端」者，即據本適末，不知多端是應迹耳。疏「一身多身經論異說」者，出執迹之由也。由經論中一多異說故，經隨物異、論逐經通、人隨教執；若識其源，一多無礙。故〈光明覺品〉云「一身為無量，無量復為一，了知諸世間，現形遍一切。此身無所從，亦無所積聚，眾生分別故，見佛種種身。」即其義也。言異說者，或說唯一，即如此經云「十方諸如來，同共一法身，一心一智慧，力無畏亦然」等。或說二身，《佛地論》說：一生身、二法身。謂法身實報皆名法身，實功德法故。他報化身俱名生身，為物生故。《智度論》中意亦同此。又《般若論》說有二佛：一真佛、二非真佛，初是法身、後即報化。下經之中亦多說二。文云「諸佛真身本無二，應物分形滿世間。」又云「佛以法為身，清淨如虛空，所現眾色形，令入此法中」等。或分為三，即法、報、化。亦言法、報、應，應即化也。或說四種，《楞伽經》說：一應化佛、二功德佛、三智慧佛、四如如佛。初是化身，中二是報身，後一是法身。《金光明經》又說四種：一化身非應佛，謂為物所現龍鬼等形，不為佛身，名化非應。二應身非化，謂地前菩薩所見佛身，依定而現，非五趣攝，名應非化，即四善根所見一大千界一應身也。三亦應亦化，謂諸聲聞所見佛身，見相修成故名為應，人見同類故名為化。四非應非化，謂佛真身。前三並是化身，後一法報二身。《佛地論》中亦說有四：一受用非變化，謂自受用身。二變化身非受用，謂變化身，化地前類。三亦受用亦變化，謂他受用身，化十地菩薩。四非受用非變化，所謂法身。是則前《金光明》約三身上論四，合法報而開化身；今約三身謂四，三身俱開，復重開於報故，雖有四義，理不乖三。或說五身，如《大通經》說。然叡公《維摩疏》釋云：所謂一法性生身、二亦言功德法身、三變化法身、四虛空法身、五實相法身。詳而辯之，即一法身也。何者？言其生，則本之法性，故曰法性生身。二推其因，則是功德所成，故是功德法身。三就其應，則無感不形，是則變化法身。四稱其大，則彌綸虛空，所謂虛空法身。五語其妙，則無相無為，故曰實相法身。五所以能妙極無相，四大包虛空，三遍應萬化無感不形者，就機而明。何者？三有之形隨業而化，故有精麁大小萬殊之差。二如來法身，是妙功德果，功德無邊，果亦無邊；功德無相，果亦無相；功德方便，果亦方便。無邊故量齊虛空，無相故妙同實相，方便故無感不形，是為如來真妙法身，陰界不攝、非有非無。一以有此身為萬化之本，故得於中無感不應，如冥室曦光隨孔而照，光雖萬殊而本之者一，所謂真法身也。若直指功德實相名為法身，此乃以法深理假名為身，非色像之謂也。上皆五身義。若以三身攝之，初二是報，次一是化，後二是法。又有義說有於九身，以三身各三故。法身三者，一真法界以為法身，本有三大故，故為三耳。修成為報身。同體大悲名為化身。報身三者，真智所證故名法身，智德圓滿即是報身，為十地所現故曰化身。應身三者，化必有體即是法身，故經云「吾今此身即是常身法身；三十二相八十種好等，修因所成即是報身；感而必形，即是化身。」或說有十，自有二義：一約十地所得十身，如《勝天王經》說：一平等身、二清淨身、三無盡身、四善修身、五法性身、六離尋伺身、七不思議身、八寂靜身、九虛空身、十妙智身。二約佛身之上自具十身，即如下明，故疏云「一身多身經論異說」，略示異義無厭繁文。 > Regarding the commentary's phrase "The true body is vast and unified in essence with the dharmadhātu": if one takes the dharmadhātu as the body, the dharmadhātu is identical to the body, and one would not speak of "unifying in essence." Here, because unobstructed cognition merges into unity with tathatā, it is said to "unify in essence." Thus the Suvarṇaprabhāsa states, "Only tathatā and the cognition of tathatā remain alone," taking tathatā and cognition together as the true body. Since cognition is unified with tathatā, it causes physical marks and meritorious qualities to all be unified with tathatā. As for the commentary's "Encompassing all without an exterior, it equals myriad transformations in its function": since its essence is unified with tathatā, and tathatā is nowhere absent and leaves nothing unencompassed, the Buddha's body likewise leaves nothing unencompassed. The "myriad transformations" and so forth are simply the vast function of the dharmakāya. As for saying "equals," because the Tathāgata attains a body equal in measure to all phenomena, it is metaphorically called "equal." These two meanings above explain that the essence and function of the Buddha's body are identical to the essence and function of the dharmadhātu; thus blending the myriad transformations is identical to the true, and integrating the fine and the coarse makes them of one accord, perfectly fused and unobstructed. Therefore, the commentary next says, "Plumbing the source, there are no two": if one proceeds from the root to reach the branches, the single source gives rise to ten thousand streams; if one traces the currents to seek the source, a thousand paths share the same track. This is just like the vast expanse of the Three Rivers, all originating from Mount Min. Concerning "Clinging to traces has many aspects": this means proceeding from the root to reach the branches, unaware that the many aspects are merely responsive traces. As for the commentary's "The scriptures and treatises give differing accounts of one body or multiple bodies": this presents the reason for clinging to traces. Because sūtras and treatises give differing accounts of unity and multiplicity, the sūtras vary according to beings, the treatises harmonize in accordance with the sūtras, and people cling according to the teachings; if one recognizes their source, unity and multiplicity are unobstructed. Therefore, the "Chapter on Illuminating Awakening" states: "A single body becomes immeasurable, / And the immeasurable again becomes one; / Fully comprehending all worlds, / It manifests forms pervading everywhere. / This body comes from nowhere, / Nor does it accumulate anything; / Because sentient beings discriminate, / They see the Buddha's various bodies." This is precisely its meaning. Concerning the differing accounts: some state there is only one, as this sūtra says: "All Tathāgatas of the ten directions / Share the same single dharmakāya, / One mind, and one wisdom; / Their powers and fearlessnesses are likewise so," and so forth. Some state two bodies: the Buddhabhūmi-śāstra states: first, the birth body; second, the dharmakāya. It means that both the dharmakāya and the actual reward body are called the dharmakāya, because they are dharmas of true merit. The other-reward body and the transformation body are both called the birth body, because they are born for the sake of beings. The meaning in the Mahāprajñāpāramitā-śāstra is also the same as this. Furthermore, the Prajñā-śāstra states that there are two Buddhas: first, the true Buddha; second, the non-true Buddha; the former is the dharmakāya, and the latter is the reward and transformation bodies. The text of the sūtra below also frequently mentions two. A passage says: "The true body of the Buddhas is fundamentally not two; / Responding to beings, it divides forms to fill the world." It also says: "The Buddha takes the Dharma as his body, / Pure like empty space; / The forms of various colors he manifests / Lead beings to enter into this Dharma," and so forth. Some divide them into three: namely dharma, reward, and transformation. They are also called dharma, reward, and response, where response is simply transformation. Some explain four kinds: the Laṅkāvatāra-sūtra states: 1. the response-transformation Buddha, 2. the merit Buddha, 3. the wisdom Buddha, and 4. the tathatā Buddha. The first is the transformation body, the middle two are the reward body, and the last one is the dharmakāya. The Suvarṇaprabhāsa-sūtra also explains four kinds: 1. The transformation body that is not a response Buddha: this refers to the forms of dragons, spirits, and the like manifested for beings, not taking the form of a Buddha's body, which is called transformation and not response. 2. The response body that is not a transformation: this refers to the Buddha's body seen by bodhisattvas prior to the stages, manifested based on concentration and not subsumed within the five destinies, which is called response and not transformation; namely, the single response body in a great trichiliocosm seen by those in the four wholesome roots. 3. Both response and transformation: this refers to the Buddha's body seen by the various śrāvakas; because it is seen as physical marks cultivated to completion, it is called response, and because humans see it as of their own kind, it is called transformation. 4. Neither response nor transformation: this refers to the Buddha's true body. The first three are all transformation bodies, while the last comprises the two bodies of dharma and reward. The Buddhabhūmi-śāstra also explains four: 1. experiential body that is not a transformation: this refers to the self-enjoyment body; 2. transformation body that is not an experiential body: this refers to the transformation body that converts those prior to the stages; 3. both experiential and transformation: this refers to the other-enjoyment body that converts bodhisattvas of the ten stages; 4. neither experiential nor transformation: this refers to the dharmakāya. Thus, the previous Suvarṇaprabhāsa discussed four based on the three bodies by uniting dharma and reward while dividing the transformation body; here, four are discussed based on the three bodies by dividing all three bodies and further subdividing reward; thus, although there are four meanings, in principle they do not deviate from the three. Some explain five bodies, as stated in the Datong jing. However, Master Rui's Commentary on the Vimalakīrti explains: 1. the body born of dharmatā, 2. also called the merit dharmakāya, 3. the transformation dharmakāya, 4. the empty-space dharmakāya, and 5. the true-characteristic dharmakāya. Examining and analyzing them, they are just the one dharmakāya. How so? In terms of its arising, it is rooted in dharmatā, hence called the body born of dharmatā. Second, tracing its causes, it is accomplished by merit, hence it is the merit dharmakāya. Third, regarding its responsiveness, there is no resonance without a form, thus it is the transformation dharmakāya. Fourth, matching its greatness, it encompasses empty space, which is the empty-space dharmakāya. Fifth, speaking of its subtlety, it is signless and unconditioned, hence called the true-characteristic dharmakāya. The reasons why \[the fifth\] can be subtly signless to the utmost, the fourth encloses empty space, and the third responds universally to myriad transformations without failing to manifest where there is resonance, are explained in relation to the faculties of beings. How so? Forms in the three realms of existence change in accordance with karma; thus there are myriad differences of fine and coarse, large and small. Second, the Tathāgata's dharmakāya is the fruition of wondrous merit: because merit is boundless, the fruition is also boundless; because merit is signless, the fruition is also signless; because merit is skillful means, the fruition is also skillful means. Because it is boundless, its measure equals empty space; because it is signless, its subtlety is identical to the true characteristic; because it is skillful means, there is no resonance without a form. This is the Tathāgata's true wondrous dharmakāya, not subsumed by skandhas or dhātus, neither existent nor non-existent. First, because it possesses this body as the basis of the myriad transformations, it responds without fail to any resonance within them, just like the morning sun shining into a dark chamber through whatever openings there are; though the rays are manifold, their source is one, which is the true dharmakāya. If one directly points to merit and the true characteristic as the dharmakāya, this merely uses the profound principle of Dharma to provisionally designate a body, and does not refer to physical form. The above are all the meanings of the five bodies. If subsumed under the three bodies, the first two are reward, the next one is transformation, and the last two are dharma. Furthermore, another position explains nine bodies, taking three of each of the three bodies. The three of the dharmakāya are: 1. the true dharmadhātu serves as the dharmakāya, having fundamentally the three greatnesses, and therefore being three; cultivated to completion, it becomes the reward body; great compassion of identical essence is called the transformation body. The three of the reward body are: being realized by true cognition, it is called the dharmakāya; the perfection of the qualities of cognition is the reward body; manifesting for the sake of the ten stages, it is called the transformation body. The three of the response body are: transformation must have an essence, which is the dharmakāya, hence the sūtra states, "This present body of mine is the eternal body, the dharmakāya"; the thirty-two marks, eighty minor marks, and so forth, accomplished through the cultivation of causes, are the reward body; manifesting whenever there is resonance is the transformation body. Some explain ten, which naturally has two meanings: first, in terms of the ten bodies attained in the ten stages, as explained in the Suvikrāntavicramiparipṛcchā-sūtra: 1. the equal body, 2. the pure body, 3. the inexhaustible body, 4. the well-cultivated body, 5. the dharmatā body, 6. the body free from vitarka and vicāra, 7. the inconceivable body, 8. the tranquil body, 9. the empty-space body, and 10. the wondrous cognition body. Second, in terms of the Buddha's body intrinsically possessing ten bodies, as will be explained below. Hence the commentary says, "The scriptures and treatises give differing accounts of one body or multiple bodies," briefly indicating the differing meanings without wearisome prolixity. > — English (machine translation) (machine translation) - [Previous: 4.18](https://indike.org/pramana/in.bauddha.taisho.1736.4.18) - [Next: 4.20](https://indike.org/pramana/in.bauddha.taisho.1736.4.20) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1736.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.4.19) — English, machine translation ## Linked texts (1) - [大般若波羅蜜多經](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.mahaprajnaparamitasutra*zh-xuanzang.568.14) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.4.19](https://indike.org/pramana/in.bauddha.taisho.1736.4.19) · Pramāṇa