[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) › 90.37 # 大方廣佛華嚴經隨疏演義鈔 90.37 大方廣佛華嚴經隨疏演義鈔 90.37 - **Language:** Classical Chinese ### [90.37](https://indike.org/pramana/in.bauddha.taisho.1736.90.37) 疏「十六如來」下，約經即到佛無二究竟彼岸。疏中，先論立名、後釋經法身相。今初，無性釋云「為遮所化於大師所疑一切智非一切智，故次明之。由滿諸度是一切智。」論云平等，釋經無二。平等有二：一法身平等，於法身中滿諸度故；二果位諸度無增減故，名為平等。親光則以住於法身即是彼岸，無著則以彼岸是於法身所有，二義俱通。疏「然同下」，二釋法身相，即第九論彼果分中。論云「諸佛法身以何為相？應知法身略有五相：一轉依為相，謂轉滅一切障離染分依他起性故，轉得解脫一切障於法自在轉現前淨分依他起性故。故經云『雖無所依，成離染依故』也。無不住得淨分也。二白法所成為相，謂六波羅蜜圓滿得十自在故。」故疏云「圓滿自在」。「三無二為相，謂有無無二為相。由一切無所有故，空所顯相是實有故。有即為二為相，業煩惱盡非所為故，自在示現有為相故。異一性無二為相，由一切佛所依無差別故，無量相續現等覺故。故經云『其性非有非無故』，正是初意。四常住為相，謂真如清淨相故，本願所引故，所應作事無竟期故。此有三身常義故。經雖無不至，即應化普周、受用廣遍。二身常義而不去者，自性身常不去，即不變常；無不至，即相續不斷常耳。五不思議相，謂真如清淨自內證故，無有世間喻能喻故，非諸尋思所行處故。故經云『一切三界無倫匹』，即無喻能喻。以出世間言語道故非尋思所行。而五相相融為法身體。」疏但略配，故鈔委出。 > In the commentary, from “Sixteenth, ‘The Tathāgata’ ” below, in terms of the sūtra, this is reaching the Buddha's non-dual ultimate other shore. In the commentary, it first establishes the name according to the treatise, and then explains the characteristics of the dharmakāya in the sūtra. First, Asabhāva explains: “In order to prevent those to be converted from doubting whether the Great Master is omniscient or not omniscient, it is explained next. Because fulfilling the pāramitās constitutes omniscience.” The treatise speaks of “equality” to explain the sūtra's “non-dual.” Equality has two aspects: first, the equality of the dharmakāya, because the pāramitās are fulfilled within the dharmakāya; second, the pāramitās in the fruition stage have neither increase nor decrease, and are therefore called equal. Śīlabhadra takes abiding in the dharmakāya as the other shore, while Asaṅga takes the other shore as belonging to the dharmakāya; both meanings are valid. In the commentary, “However, as below,” second, explains the characteristics of the dharmakāya, which is found in the ninth treatise under its section on fruition. The treatise says: “With what as its characteristics is the dharmakāya of the Buddhas? It should be known that the dharmakāya has, in brief, five characteristics: First, having the transformation of the basis as its characteristic: meaning that having transformed and eliminated all obscurations, one is free from the defiled aspect of dependent nature; and having transformed and attained liberation from all obscurations, one has sovereignty over dharmas, manifesting the purified aspect of dependent nature. Therefore the sūtra says: ‘Although without support, it becomes the support free from defilement.’ There is nowhere it does not abide and attain the purified aspect. Second, having white dharmas as its formation: meaning that by fulfilling the six pāramitās, one attains the ten masteries.” Hence the commentary says “fulfilled and sovereign.” “Third, having non-duality as its characteristic: meaning that having non-duality of existence and non-existence as its characteristic. Because all is non-existent, and the characteristic revealed by emptiness is truly existent. Existence means having duality as its characteristic; because karma and afflictions are exhausted and not what is done, while sovereign manifestations have conditioned characteristics. Having non-duality of difference and identity as its characteristic: because the support of all Buddhas has no distinction, yet through measureless continuities they manifest equal enlightenment. Therefore the sūtra says: ‘Its nature is neither existent nor non-existent,’ which is precisely this first meaning. Fourth, having permanent abiding as its characteristic: meaning because the pure characteristic of tathatā is drawn forth by original vows, and the tasks to be done have no ending period. This contains the meaning of permanence for the three bodies. In the sūtra, ‘although there is nowhere it does not reach’ means the universal pervasiveness of the response and transformation bodies, and the broad pervasiveness of the enjoyment body. Regarding the permanence of the two bodies ‘yet not departing’: the svābhāvikakāya is permanently without departing, which is unchanging permanence; ‘nowhere it does not reach’ is continuous and unbroken permanence. Fifth, the inconceivable characteristic: meaning that because the purity of tathatā is personally realized within, there is no worldly metaphor that can illustrate it, and it is not the domain of discursive thought. Therefore the sūtra says: ‘Nothing in all the three realms can compare,’ which means no metaphor can illustrate it. Because it transcends the path of worldly language, it is not the domain of discursive thought. And these five characteristics blend together to form the essence of the dharmakāya.” The commentary merely matches them briefly, so the subcommentary details them thoroughly. > — English (machine translation) (machine translation) - [Previous: 90.36](https://indike.org/pramana/in.bauddha.taisho.1736.90.36) - [Next: 90.38](https://indike.org/pramana/in.bauddha.taisho.1736.90.38) - [Up: 90](https://indike.org/pramana/in.bauddha.taisho.1736.90) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.90.37) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.90.37](https://indike.org/pramana/in.bauddha.taisho.1736.90.37) · Pramāṇa