[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) › [釋摩訶衍論](https://indike.org/pramana/in.bauddha.taisho.1668) › 6.16 # 釋摩訶衍論 6.16 釋摩訶衍論 6.16 - **Language:** Classical Chinese ### [6.16](https://indike.org/pramana/in.bauddha.taisho.1668.6.16) 已說無相現應門，次說隨見麁細門。就此門中即有二門。云何為二？一者應身用相差別門、二者報身用相差別門。初門云何？所謂一切凡夫二乘，不能了達一切諸法唯一心之量甚深宗故，依遍分別妄想事識，見應化身作外量解，不能通達無有分界，分分轉故。如本此用有二種。云何為二？一者依分別事識凡夫二乘心所見者名為應身，以不知轉識現故，見從外來取色分齊，不能盡知故故。次門云何？所謂從初信解乃至金剛一切菩薩，明了通達一切諸法唯一心量甚深宗故，依彼業識見報身佛，作唯識解，通達依正無分齊故。如本二者依於業識，謂諸菩薩從初發意，乃至菩薩究竟地心所見者名為報身，身有無量色、色有無量相、相有無量好、所住依果亦有無量種種莊嚴，隨所示現即無有邊不可窮盡離分齊相，隨其所應常能住持不毀不失故。自此已下顯示報應之差別相。所言報者，具勝妙因受極樂果。自然自在決定安樂、遠離苦相，故名為報。如本如是功德皆因諸波羅蜜等無漏行熏及不思議熏之所成就，具足無量樂相，故說為報故。所言應者，隨順機根而不相違，隨時隨處隨趣出現，非安樂相，故名為應。如本又凡夫所見者是其麁色，隨於六道各見不同種種異類非受樂相，故說為應故。自此已下更作重釋明前所說，所謂位位各各見佛增減別故。此義云何？若三賢位諸菩薩者，信真如故，分見報身，觀知色相無分際量，而此菩薩不能離脫分別之心。所以者何？以未得入真如位故。如本復次初發意菩薩所見者，以深樂信真如法故，少分而見，知彼色相莊嚴等事無來無去，離於分齊，唯依心現不離真如。然此菩薩猶自分別，以未入法身位故故。若得十地諸菩薩者，如其次第轉勝究竟。如本若得淨心所見微妙其用轉勝，乃至菩薩地盡見之究竟故。若佛果中業識本種無所有故，能見所見亦復空無。所以者何？一切諸佛真如真如平等平等，法身法身平等平等，無此無彼、無我無他、無大無小、無高無下、無無無有，戲論都盡、慮知亦空，唯一大空真如本智，服遮伽利娑那提衣，於鍵尸多陀摩宮，自性身坐獨存無二故。如本若離業識則無見相，以諸佛法身無有彼此色相迭相見故。何故應身章中作如是說：依分別事識而見彼佛。報身章中作如是說：依於業識而見彼佛。為欲顯示隨識麁細，所見佛身隨麁細故。 > Having explained the gate of manifesting response while devoid of characteristics, next the gate of following vision according to coarse and subtle is explained. Within this gate, there are two gates. What are the two? First, the gate of distinctions in the functional characteristics of the response body (nirmāṇakāya); second, the gate of distinctions in the functional characteristics of the reward body (saṃbhogakāya). What is the first gate? Namely, all ordinary beings and the two vehicles cannot comprehend the profound tenet that all dharmas are solely the measure of the one mind; relying on the worldly consciousness of pervasive discrimination and false conceptualization, they see the response and transformation body and interpret it as an external measure, unable to penetrate that it has no boundaries, as it transforms fraction by fraction. As the root text says: "This function has two kinds. What are the two? First, that which is seen by the minds of ordinary beings and the two vehicles relying on the consciousness of distinguishing phenomena is called the response body. Because they do not know that it is the manifestation of the evolving consciousness, they see it coming from outside and grasp boundaries of form, unable to comprehend it fully." What is the second gate? Namely, all bodhisattvas from initial faith and understanding up to the vajra stage clearly penetrate the profound tenet that all dharmas are solely the measure of the one mind; relying on that karma-consciousness, they see the reward body Buddha, interpret it as consciousness-only, and penetrate that the dependent and proper \[retributions\] have no boundaries. As the root text says: "Second, relying on karma-consciousness: that which is seen by bodhisattvas from their initial resolve up to the mind of the ultimate ground of a bodhisattva is called the reward body. The body has immeasurable form, form has immeasurable marks, marks have immeasurable secondary signs, and the fruit of the supporting environment where they abide also has immeasurable, various adornments. In accordance with what is manifested, it is boundless, inexhaustible, and free from the characteristic of boundaries; according to what is appropriate, it is constantly able to sustain, without destruction and without loss." From here below, the distinct characteristics of the reward and response \[bodies\] are shown. That which is called "reward" (saṃbhoga) possesses an exceedingly subtle cause and experiences the fruit of supreme bliss. Spontaneous, sovereign, definitely peaceful and blissful, and free from characteristics of suffering, it is therefore named "reward". As the root text says: "Such virtues are all accomplished by the perfuming of undefiled practices such as the pāramitās and by the inconceivable perfuming; endowed with immeasurable characteristics of bliss, it is therefore spoken of as 'reward'." That which is called "response" (nirmāṇa) accords with capacities and faculties without opposition, appearing according to time, place, and destiny, and is not a characteristic of peaceful bliss; it is therefore named "response". As the root text says: "Furthermore, what ordinary beings see is its coarse form; according to the six destinies, each sees differently in various disparate kinds, not experiencing the characteristic of bliss, so it is spoken of as 'response'." From here below, it further provides a re-explanation to clarify what was said before, namely, the distinctions of increase and decrease in seeing the Buddha according to each specific stage. What does this mean? For bodhisattvas at the stage of the three worthies, because they have faith in tathatā, they partially see the reward body and observe and know that the form and marks have no limit or measure, yet these bodhisattvas cannot be free from the discriminating mind. Why is this? Because they have not yet attained entry into the stage of tathatā. As the root text says: "Furthermore, regarding what is seen by bodhisattvas of initial resolve: because of deep delight and faith in the dharma of tathatā, they see it to a small degree, knowing that those matters of form, marks, adornments, and so forth have no coming and no going, are free from boundaries, and manifest solely in reliance on the mind, not apart from tathatā. However, these bodhisattvas still discriminate on their own, because they have not yet entered the stage of the dharmakāya." For bodhisattvas who attain the ten grounds, they progressively become more superior and ultimate. As the root text says: "If they attain the pure mind, what they see is subtle, its function progressively superior, up to the end of the bodhisattva grounds, where their seeing is ultimate." If in the fruit of Buddhahood, the original seed of karma-consciousness is non-existent, the seeing subject and the seen object are also empty and non-existent. Why is this? The tathatā-tathatā of all Buddhas is equal and identical; their dharmakāya-dharmakāya is equal and identical. There is no this and no that, no self and no other, no great and no small, no high and no low, no non-existence and no existence; prapañca is completely exhausted, and cognitive awareness is also empty. There is only the one great empty original wisdom of tathatā, donning the robe of \*jagarīṣanadhī\*, residing in the palace of \*kāśitadhāma\*, the body of intrinsic nature seated alone, existing without a second. As the root text says: "If one is free from karma-consciousness, there are no characteristics of seeing, for the dharmakāyas of the Buddhas have no mutual seeing of one another's forms and marks." Why is it stated in the chapter on the response body, "relying on the consciousness of distinguishing phenomena, they see that Buddha", and stated in the chapter on the reward body, "relying on karma-consciousness, they see that Buddha"? It is to show that according to the coarseness or subtlety of consciousness, the Buddha body seen conforms to being coarse or subtle. > — English (machine translation) (machine translation) - [Previous: 6.15](https://indike.org/pramana/in.bauddha.taisho.1668.6.15) - [Next: 6.17](https://indike.org/pramana/in.bauddha.taisho.1668.6.17) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1668.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1668~en-mt.6.16) — English, machine translation ## Linked texts (3) - [大乘起信論義記](https://indike.org/pramana/in.bauddha.taisho.1846.3.227) — Classical Chinese - [大乘起信論裂網疏](https://indike.org/pramana/in.bauddha.taisho.1850.4.85) — Classical Chinese - [大乘起信論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.mahayanasraddhotpadasastra*zh-paramartha.1.40) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1668.6.16](https://indike.org/pramana/in.bauddha.taisho.1668.6.16) · Pramāṇa