[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) › 80.68 # 大方廣佛華嚴經隨疏演義鈔 80.68 大方廣佛華嚴經隨疏演義鈔 80.68 - **Language:** Classical Chinese ### [80.68](https://indike.org/pramana/in.bauddha.taisho.1736.80.68) 疏「今以義求」下，第二王出體性。然遠公亦以三法為體，與此小別，一色、二心、三非色非心。滅無常色獲得常色等故、擇滅無為故，廣如前說。亦非全要，不欲繁敘。疏言今以義求者，取其深義。三德為體，則身智常住，無不包含故。於中三：初正明、第二「所以三者」下出三所以、第三「然此三種」下融通無礙。二中有二：一翻對說三、二當體辯三。今初。前迴向中釋三迴向具對十義，今略有三。「翻三雜染」者，煩惱為般若，煩惱即菩提故，菩提即是涅槃之中般若德也。翻於結業，以為解脫。翻苦依身，即是法身，心體離念本法身故。故三雜染即性淨三德。二成三德者，般若是智、解脫是斷、法身是恩。法身兼應，應物恩德。三成三身者，般若法門身，法身是法性身，解脫為應化身，作用解脫亦解脫故。若真應對辯，則有真實三德、應化三德。應化三德，一一別從真德而起。今從通義，應身但解脫德攝。 > In the commentary, from "Now, seeking it according to meaning..." downward, it secondly primarily presents the essence. Master Yuan also took three phenomena as the essence, which differs slightly from this: 1. form, 2. mind, 3. neither form nor mind. Because by extinguishing impermanent form one obtains eternal form, etc., and because of unconditioned analytical cessation, as explained extensively before. This is also not entirely essential, so I do not wish to recount it at length. When the commentary says "Now, seeking it according to meaning," it takes its profound meaning. With the three virtues as the essence, the body and cognition are eternally abiding, and there is nothing not encompassed. Within this there are three parts: first, directly clarifying; second, from "The reason why there are three..." downward, giving the reason for the three; third, from "However, these three kinds..." downward, their harmonious fusion and non-obstruction. In the second part there are two aspects: 1. explaining the three in contrastive opposition; 2. distinguishing the three in their very substance. First, the former: earlier, in the dedication of merits, explaining the three dedications fully corresponded to ten meanings; now it is summarized into three. "Overturning the three afflictions": defilement becomes prajñā, because defilement is none other than bodhi, and bodhi is the virtue of prajñā within nirvāṇa. Overturning bondage and karma becomes liberation. Overturning the body as the support of suffering is dharmakāya, because the essence of mind free from thought is originally dharmakāya. Therefore the three afflictions are precisely the three virtues of natural purity. Second, accomplishing the three virtues: prajñā is cognition, liberation is abandonment, and dharmakāya is grace. Dharmakāya includes the responsive \[body\], which is the virtue of grace toward beings. Third, accomplishing the three bodies: prajñā is the Dharma-gate body, dharmakāya is the dharmatā body, and liberation is the responsive-transformation body, because liberation through function is also liberation. If distinguished by contrasting the true and the responsive, there are the real three virtues and the responsive-transformation three virtues. Each of the responsive-transformation three virtues arises separately from the real virtues. Now, following the general meaning, the responsive body is subsumed solely under the virtue of liberation. > — English (machine translation) (machine translation) - [Previous: 80.67](https://indike.org/pramana/in.bauddha.taisho.1736.80.67) - [Next: 80.69](https://indike.org/pramana/in.bauddha.taisho.1736.80.69) - [Up: 80](https://indike.org/pramana/in.bauddha.taisho.1736.80) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.80.68) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.80.68](https://indike.org/pramana/in.bauddha.taisho.1736.80.68) · Pramāṇa