--- title: "均如大師華嚴學全書 · 法身章" description: "均如大师华严学全书（第1卷-第9卷）是朝鲜高丽时期著名佛教高僧均如的华严宗著作集，由现代学者金知见编纂整理。均如大师（923-973）是高丽华严宗的重要代表人物，其思想融合了华严经义理与禅宗实践，对东亚佛教影响深远。全书系统收录了均如的华严学论述、注释及诗歌作品，集中体现了华严宗\"法界缘起\"\"事事无碍\"的核心教义，是研究朝鲜华严宗思想与中韩佛教交流的重要文献。该书不仅在高丽佛教史上占有重要地位，也为理解东亚华严学发展提供了珍贵资料。" url: "https://rushiwowen.co/en/r/cmawebr7e0093la04p85jjaq4" --- ### 法身章 前論圓音具此圓音之佛所依身何是故此叚來也初帖名開章初𥸩名已下別𥸩別𥸩中軌持義者䡄謂䡄則持謂持自性義身是依止者有積聚義所依止義今後后也即法為身者即此䡄持義為身是持業𥸩也亦名自性身者持自性義也又余処中法身亦名自性身故尒也二体性中開數正𥸩二叚也𥸩中四智等者大圓鏡智等四智也此則所詮章初教義也以初教中有為无為各別故无為真如為法身有為四智為報化也无垢無罣㝵智者无垢智是正体智也无㝵智是后得智也謂𮥷二障者煩惱所知二障也煩惱障則迷理而起所知傽則迷事而起故以无垢智断迷理障无罣㝵智断迷事障也諸德者通指𥸩攝論之諸德也今𥸩已下章主之辞也所詮章云二句三句則終教四句則頓教也五此上至法身等者若无所詮者文則此五六　句可是一乘然彼章既云此二句一乘故一乘也問二句何別荅一云第五則分相第六則該攝也然難也謂第五則合上四句故該攝意現分相意隱第六則泯絕前五故亦非該攝也今𥸩就一乘中具合与泯二義見此具足二義之時見三乘等法即是一乘者該攝義也如是見則立在四教之上圓滿之法故分相也若分配二門難也此二單就境智弁者對下通攝余法為法身義故尒也下四句中初二句三乘后二句一乘也七通得五分等者前唯境智此通五分及悲願等故云通攝也如前智說者指前一切諸法尚即真如況此真智而不如耶則修生功德必訂理故是故无不法身𠬧也八通報化者非唯修生是法身𠬧報化色相亦法身也攝論者引訂也有三義󵓕者所詮章云亦有二義一為迴二乘方便漸說真󷒟法身恐彼難信故以此等功德說為法身今易信受以觀見故二彼以功德法為法身故攝在彼中也此上並約始教說又三十二相即无生无性故亦即是真如法身此約終教說已上彼亦有三𥸩与此何別荅一云相即如故者當彼中約終教說二智所現等者當相教初𥸩也三當相等者當初教后𥸩然配一𥸩則可也智所現等當初教初𥸩者難也謂初教中有理法身无智法身故屬何智法身耶今𥸩終教中有智法身理法身二義故相即如故者理法身也智所現故者智法身也九通攝下二句是別教義二句何別荅一云第九句分相第十句該攝也此義難也謂第九句既云三身等並在此中則攝三乘三身義故該攝義現第十句非該攝故今𥸩就一乘中二句義別也是此二義之一乘統𠬧三乘則該攝也如是統𠬧則立左三乘之上別於三乘則分相也四者至為所成果者勝德即是果德何故云為所依因耶荅雖是果德但約為物成道示現云耳廢機約自无成不成故法身說法授与義故者真如法身為諸觀智所照之境令生智解故是授与也業用四句一乘三乘云何荅一云初二句三乘后二句一乘也謂論三身者是三乘故初二句三乘第三或作樹等者三世間並佛身故云樹等故一乘也第四句現也今𥸩初二句三乘第四可一乘第三句通一三也謂作樹等密攝化者三乘中有自身化他身化非身化三義以自身化物者自身化也今他身化物者他身化也變為樹等密攝化者非身化也此義通於三乘故尒也。 > \*\*Section on the Perfect Sound\*\* \*\*1. Doctrine of Dharma-body as Possessing the Perfect Sound\*\* First, we explain the text. The opening passage is titled, and after that comes the detailed explanation. In the detailed explanation: "Characteristic" (軌) means a standard or rule, and "Holding" (持) means maintaining its own nature. The term "Body" (身) signifies a basis, having the meanings of accumulation and support. "From now on" refers to what follows. "That which is Dharma as body" means that this very principle of characteristic-holding serves as the body. This is a "holder of the activity" explanation. It is also called the "Self-nature Body" because it holds the nature of self. In other texts, the Dharma-body is also called the Self-nature Body, hence \[the usage here\]. \*\*2. The Nature of the Body\*\* The explanation of the nature of the body is divided into two sections: opening the enumeration and the correct explanation. \*\*Explanation:\*\* "Four Wisdoms, etc." refers to the four wisdoms, such as the Great Perfect Mirror Wisdom. These are the meanings of the initial chapter on teaching and meaning. In the Initial Teaching, there is a distinction between conditioned and unconditioned phenomena. Thus, the unconditioned True Suchness is the Dharma-body, while the conditioned Four Wisdoms are the Reward Body and the Transformation Body. \*\*"Undefiled and Unobstructed Wisdom":\*\* "Undefiled Wisdom" is the fundamental wisdom. "Unobstructed Wisdom" is the subsequent wisdom. The "two obstacles" are the afflictive obstacle and the cognitive obstacle: - The afflictive obstacle arises from delusion about the principle. - The cognitive obstacle arises from delusion about phenomena. Therefore, Undefiled Wisdom cuts off the delusion about the principle, and Unobstructed Wisdom cuts off the delusion about phenomena. \*\*"Various Masters"\*\* refers to the masters who explained the \*Compilation of the Mahāyāna\*. The text from "Now I explain" onwards represents the chapter author's own words. \*\*On the "Two Sentences" and "Three Sentences":\*\* In the chapter on the meaning of the teaching: - Two sentences and three sentences: these are the Final Teaching. - Four sentences: these are the Sudden Teaching. \*\*5. "...up to this point is the Dharma-body":\*\* If there were no chapter on meaning, then these sentences five and six could be the One Vehicle. However, since that chapter states, "These two sentences are the One Vehicle," they are indeed the One Vehicle. \*\*Question:\*\* What is the difference between the two sentences (five and six)? \*\*Answer:\*\* - One opinion says the fifth sentence represents the aspect of differentiation, and the sixth represents the aspect of inclusion. - However, this is problematic. The fifth, by uniting the previous four sentences, makes the meaning of inclusion clear and the meaning of differentiation hidden. - The sixth negates and transcends the previous five, so it is not mere inclusion. - My explanation: Within the One Vehicle, these two sentences have distinct meanings. - Because the One Vehicle possesses both the \[complete\] and the \[transcendent\] meanings, when we see this completeness, we see that the Three Vehicle teachings are all the One Vehicle — this is the meaning of \*\*inclusion\*\*. - When viewed in this way, it is the perfect Dharma established \*above\* the four teachings — this is the meaning of \*\*differentiation\*\*. If one assigns them to two doctrinal gates, it is difficult. If these two sentences are discussed solely in terms of "object" and "wisdom," it is because they are placed opposite the following, which gathers all other dharmas as the Dharma-body. \*\*6. The later two sentences of the "four sentences":\*\* The first two are the Three Vehicles, and the last two are the One Vehicle. \*\*7. "Gathering the five bodies, etc.":\*\* Previously, \[the Dharma-body\] was only object and wisdom. Here, it gathers the five bodies and also the vows and compassion, hence the term "general gathering." "As explained before regarding wisdom" refers to the previous statement: "All dharmas are still True Suchness; how much more is this true wisdom not like it?" This shows that the merits produced through cultivation must conform to the principle, and therefore all are included in the Dharma-body. \*\*8. "Gathering the Reward Body and Transformation Body":\*\* It is not only the produced merits that are included in the Dharma-body; the very form of the Reward and Transformation Bodies is also the Dharma-body. The \*Compilation of the Mahāyāna\* is cited as proof. \*\*"Three Meanings"\*\*: The chapter on the meaning of the teaching says: "There are also two meanings: 1. For the sake of the Two Vehicles, the expedient gradual teaching speaks of the true Dharma-body, fearing they would not believe it. Therefore, by explaining these merits as the Dharma-body, it is easy for them to accept and see. 2. Because \[the Sutra\] takes meritorious dharmas as the Dharma-body, they are included therein." This is all taught within the Initial Teaching. \*\*\[Another passage\] says:\*\* "The Thirty-two Marks are \[identical to\] non-arising and have no nature of their own, therefore they are the True Suchness Dharma-body." This is taught within the Final Teaching. Above \*\*Question:\*\* That text \[in the \*Compilation\*\] also has three interpretations. Are these different from the ones here? What is the difference? \*\*Answer:\*\* - One opinion says: "Identity with Thusness" corresponds to the Final Teaching of that text. - "Manifested by the two wisdoms" corresponds to the first interpretation of the Initial Teaching in that text. - "Correspondence with marks" corresponds to the later interpretation of the Initial Teaching. Thus, if we match them, it seems possible. However, matching "Manifested by wisdom" to the first interpretation of the Initial Teaching is problematic. Why? Because in the Initial Teaching there is only a "Principle Dharma-body," not a "Wisdom Dharma-body." So which wisdom’s Dharma-body would this be? My explanation: In the Final Teaching, there are both "Wisdom Dharma-body" and "Principle Dharma-body." Therefore, "Identity with Thusness" is the Principle Dharma-body, and "Manifested by wisdom" is the Wisdom Dharma-body. \*\*9. "General Gathering of the next two sentences":\*\* These are the Distinct Teaching. \*\*Question:\*\* What is the difference between the two sentences? \*\*Answer:\*\* - One opinion says: The ninth sentence is differentiation, and the tenth is inclusion. - This is problematic. The ninth sentence states, "The Three Bodies, etc., are all within this," which gathers the Three Vehicle meaning of the Three Bodies, making the meaning of inclusion clear. The tenth sentence is not inclusion. - My explanation: Within the One Vehicle, the two sentences have a distinct meaning. - This One Vehicle, which encompasses these two meanings, universally gathers the Three Vehicles — this is \*\*inclusion\*\*. - This very universal gathering establishes the One Vehicle \*above\* the Three Vehicles, distinguishing it from them — this is \*\*differentiation\*\*. \*\*Question: Regarding "the four \[immeasurables\] to the attainment of the resulting fruit":\*\* The superior merit is the result. Why is it called the "causal basis"? \*\*Answer:\*\* Although it is a result-merit, it is explained in terms of the manifestation for the sake of beings to accomplish the Path. Setting aside the perspective of sentient beings, from the perspective of the self, there is no attainment or non-attainment. \*\*"The Dharma-body bestowing and giving meaning":\*\* The True Suchness Dharma-body is the object contemplated by wisdoms, giving rise to wisdom and understanding in beings. Hence, it is "bestowing and giving." \*\*Question:\*\* Regarding the "Four Types of Karmic Functions": How are the One Vehicle and Three Vehicles distinguished? \*\*Answer:\*\* - One opinion says: The first two sentences are the Three Vehicles, and the last two are the One Vehicle. - "The three bodies are discussed" — this is the Three Vehicles, so the first two are Three Vehicles. - The third, "or manifests as trees, etc.," is the One Vehicle because the three realms (worlds) are the Buddha's body, meaning that "trees" (or any phenomena) are the body. - The fourth sentence represents manifestation. - My explanation: The first two sentences are the Three Vehicles, the fourth is the One Vehicle, and the third sentence is common to both. - Why? "Manifesting as trees, etc., for secret conversion" means: within the Three Vehicles, there are three kinds of bodies: self-body, other-body, and non-body. 1. When one transforms sentient beings with one's own body, this is the self-body. 2. When one transforms with another's body, this is the other-body. 3. When one transforms secretly by changing into trees, etc., this is the non-body. - These three meanings all exist in the Three Vehicles. The third, non-body transformation, also exists in the One Vehicle. Therefore, \[the third sentence\] is common to both. Hence, this is so.