[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) › 69.50 # 大方廣佛華嚴經隨疏演義鈔 69.50 大方廣佛華嚴經隨疏演義鈔 69.50 - **Language:** Classical Chinese ### [69.50](https://indike.org/pramana/in.bauddha.taisho.1736.69.50) 疏「十中一多身隨現」下，上通相料揀，此下隨句別釋。釋此初句，疏文有四：一標舉，即是經中「今住此地得無量身」。二「所以多」下，舉論釋多所以。信解即是勝解，勝解印持一切菩薩即是我身，故有多身。三「謂智契」下，釋上信解為一所以。前來諸地雖有信解，未與理冥；今與理冥，故成多身耳。四「此實報」下，釋通妨難。難云：前之初地百身、二地千身，如是漸增乃至七地有百千億那由他身，何得言一？故今答云：彼前多身皆云示現，即變化為，非實報得。以前七地功用分別未捨離故，不能合法，凡所為作名心自在，非法自在，是故不得就法說多。此地功用分別心息，契合法界，凡所為作名法自在。以法門無量，隨法論身，身亦無量。舉身既爾，餘可例知。 > Regarding the commentary's statement, "First among the ten, multiple bodies manifesting according to conditions": above was a general distinction; below is an individual explanation according to each phrase. Explaining this first phrase, the commentary has four parts: 1. Setting forth the topic, which is the sūtra's "Now dwelling on this ground, one attains immeasurable bodies." 2. Below "The reason for being multiple," citing the treatise to explain the reason for multiplicity: "faith and understanding" is superior understanding (adhimukti); superior understanding confirms and maintains that all bodhisattvas are identical with one's own body, hence there are multiple bodies. 3. Below "Meaning that wisdom accords with...," explaining the reason why the above superior understanding is one: although the preceding grounds had superior understanding, it was not yet fused with principle; now being fused with principle, it thereby accomplishes multiple bodies. 4. Below "This actual retribution...," resolving objections. The objection says: On the preceding first ground there are a hundred bodies, on the second ground a thousand bodies, and increasing gradually like this up to the seventh ground where there are hundreds of thousands of koṭis of nayutas of bodies; how can it be spoken of as one? Therefore it now answers: Those multiple bodies prior to this are all said to be "manifestations"—that is, transformations, not attained as actual retribution. Because the exertion and conceptualization of the preceding seven grounds were not yet cast off, they could not accord with phenomena; whatever was done was termed "mental mastery," not "mastery of phenomena"; therefore, multiplicity cannot be explained in terms of phenomena. On this ground, the mind of exertion and conceptualization ceases, according with the dharmadhātu, and whatever is done is termed "mastery of phenomena." Because dharma-gates are immeasurable, when discussing bodies in accordance with phenomena, bodies are also immeasurable. Since setting forth the body is like this, the rest can be known by analogy. > — English (machine translation) (machine translation) - [Previous: 69.49](https://indike.org/pramana/in.bauddha.taisho.1736.69.49) - [Next: 69.51](https://indike.org/pramana/in.bauddha.taisho.1736.69.51) - [Up: 69](https://indike.org/pramana/in.bauddha.taisho.1736.69) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.69.50) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.69.50](https://indike.org/pramana/in.bauddha.taisho.1736.69.50) · Pramāṇa