[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) › 80.69 # 大方廣佛華嚴經隨疏演義鈔 80.69 大方廣佛華嚴經隨疏演義鈔 80.69 - **Language:** Classical Chinese ### [80.69](https://indike.org/pramana/in.bauddha.taisho.1736.80.69) 疏「能證大智」下，第二當體明三。然薦福法師總有四釋。先總釋云：身是能證身，般若是智慧火，解脫則煩惱等滅。此三法合，名證涅槃。言四義者，一云：身是自受用身，餘二即金剛心後智斷二德。二云：身即法身，法身即如如，摩訶般若即如如智，解脫即是一切餘究竟盡故。法身為所證，般若為能證，解脫為離障。三又釋云：身者即法性，有佛身義，作二所依故。有智慧義，遍照法界光明故。有解脫義，性離一切障故。此三亦不相離。彼自結云：此三釋中，初順經意，欲明報身是常，涅槃不滅身故。四又釋云：身者色身，四智為般若解脫，準前。釋曰：上之四解，初約報身、二約法身，此二約真；四通真應、三即約理為性淨三德。今疏但舉第二義者，欲顯圓具，通因通果、通真通應。應即常身，即法身故。應即是法，況自受用，自受用體亦全法性。法身但約在纏出纏異故、能證所證及與離障十地分得故、通因果故，舉一義理無不收。 > In the commentary, from "The great cognition capable of realizing..." downward is the second aspect, clarifying the three in their very substance. Master Jianfu has four explanations in total. First, he generally explains: body is the body capable of realizing, prajñā is the fire of wisdom, and liberation is the extinction of defilements and so forth. When these three phenomena unite, it is called realizing nirvāṇa. As for the four meanings: one says that the body is the self-enjoyment body, and the other two are the two virtues of cognition and abandonment after the adamantine mind. A second says that the body is dharmakāya, dharmakāya is tathatā, mahāprajñā is the cognition of tathatā, and liberation is the complete exhaustion of all remaining \[defilements\]. Dharmakāya is what is realized, prajñā is that which realizes, and liberation is freedom from hindrances. A third also explains: body is dharmatā, having the meaning of the Buddha's body because it serves as the support of the two; it has the meaning of wisdom because its radiance universally illuminates the dharmadhātu; it has the meaning of liberation because its nature is free from all hindrances. These three are also not separated from one another. He concludes himself: among these three explanations, the first accords with the sūtra's intent, wishing to clarify that the reward body is eternal, because nirvāṇa is a body that does not perish. A fourth also explains: body is the physical form body, the four cognitions are prajñā, and liberation is as before. Explanation: Of the four explanations above, the first is in terms of the reward body, the second in terms of the dharmakāya—these two pertain to the true; the fourth encompasses both the true and the responsive; the third is in terms of principle, being the three virtues of natural purity. Now the commentary adduces only the second meaning, because it wishes to show complete possession, encompassing cause and result, encompassing the true and the responsive. The responsive is an eternal body, being none other than the dharmakāya. The responsive is none other than Dharma, not to mention the self-enjoyment \[body\], whose essence is also entirely dharmatā. Dharmakāya is distinguished merely in terms of being within bondage or out of bondage; that which realizes, what is realized, and freedom from hindrances are partially obtained on the ten stages; and it encompasses cause and result; therefore, by raising this one meaning, no principle is left uncollected. > — English (machine translation) (machine translation) - [Previous: 80.68](https://indike.org/pramana/in.bauddha.taisho.1736.80.68) - [Next: 80.70](https://indike.org/pramana/in.bauddha.taisho.1736.80.70) - [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.80.69) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.80.69](https://indike.org/pramana/in.bauddha.taisho.1736.80.69) · Pramāṇa