[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) › 6.17 # 釋摩訶衍論 6.17 釋摩訶衍論 6.17 - **Language:** Classical Chinese ### [6.17](https://indike.org/pramana/in.bauddha.taisho.1668.6.17) 已說隨見麁細門，次說問答決疑門。於此有二。云何為二？一者是問、二者是答。答說分中即有五門。云何為五？一者法身出現色相門、二者顯示智身形相門、三者顯示法身形相門、四者廣大圓滿無際門、五者不可思議殊勝門，是名為五。如其次第說相可觀。問者意樂其相云何？所謂問者作如是疑：剋其法身真實自體，湛湛慮絕寂寂名斷，色相作業由誰而有？無相現應決擇分中作如是說：法身無相能現色相。若能出現種種色相，不可言說法身空寂離色像域。如是疑故，發起此問。如本問曰：若諸佛法身離於色相者，云何能現色相故。自此已下即決此疑。言法身出現色相門者，自性法身能為色相作所依止，善出色相無障礙故。所以者何？能依色法、所依心法，從無始來平等平等無有二體，唯一心量故。如本答曰：即此法身是色體故，能現於色，所謂從本已來色心不二故。言顯示智身形相門者，以智攝色，無一一色而非智故，說名智身。如本以色性即智故，色體無形說名智身故。言顯示法身形相門者，以色攝智，無一一智而非色故，說名法身。如本以智性即色故說名法身故。言廣大圓滿無際門者，如是二身所現色相，等遍一切眾生界、一切非情界、一切虛空界、一切涅盤界、一切如來界中，無所不通、無所不至、無所不當、無所不會、無所不作，亦無分際、亦無障礙，純純一一無相亂故。如本遍一切處所現之色無有分際，隨心能示十方世界無量菩薩、無量報身、無量莊嚴各各差別，皆無分際而不相妨故。言不可思議殊勝門者，如是業用甚深極妙獨尊殊勝，非凡夫二乘之所能知故。如本此非心識分別能知，以真如自在用義故故。如是三種甚深大義，二種門中云何安立？謂真如門中三種大義者，唯各立一，無雙立故。若生滅門中三種大義者，三種大義具足雙立，無前後故。以之為別。是故大印陀羅網譬喻契經中作如是說：有體大義無相及用，有相大義無體及用，有用大義無體及相。如是三大有第一一、無第二一。復次有體大義當有相用，有相大義當有體用，有用大義當有體相。如是三大隨有第一一、有第二一，不相捨離故。餘種種相，結總持決擇分中自當理明。 > Having explained the gate of following vision according to coarse and subtle, next the gate of questions and answers resolving doubts is explained. Herein there are two. What are the two? First is the question; second is the answer. Within the section of the answer, there are five gates. What are the five? First, the gate of the appearance of forms and marks from the dharmakāya; second, the gate of showing the shape and marks of the wisdom body; third, the gate of showing the shape and marks of the dharmakāya; fourth, the gate of vast, complete, and boundless; fifth, the gate of being inconceivable and supreme. These are named the five. According to their sequence, the characteristics explained can be observed. What is the intention of the questioner? The questioner had this doubt: "To strictly examine the true essence of the dharmakāya, it is serene, beyond contemplation, calm, with names cut off; by whom are the form, marks, and activities produced? In the resolving section on 'manifesting response while devoid of characteristics' it was stated: 'The dharmakāya, being devoid of characteristics, is able to manifest forms and marks.' If it can manifest various forms and marks, it cannot be said that the dharmakāya is empty, serene, and free from the realm of form and images." Having this doubt, this question was raised. As the root text asks: "If the dharmakāya of the Buddhas is free from form and marks, how can it manifest form and marks?" From here below, this doubt is resolved. The gate of the appearance of forms and marks from the dharmakāya means that the intrinsic dharmakāya can serve as the support for forms and marks, skillfully producing forms and marks without obstruction. Why is this? The dependent physical dharmas and the supporting mental dharmas have from beginningless time been equal and identical, without two essences, being solely the measure of the one mind. As the root text answers: "Because this very dharmakāya is the substance of form, it can manifest form; namely, from the origin onward, form and mind have been non-dual." The gate of showing the shape and marks of the wisdom body means that wisdom subsumes form, and there is no single form that is not wisdom; hence it is called the wisdom body. As the root text says: "Because the nature of form is wisdom itself, the substance of form is shapeless, and it is called the wisdom body." The gate of showing the shape and marks of the dharmakāya means that form subsumes wisdom, and there is no single wisdom that is not form; hence it is called the dharmakāya. As the root text says: "Because the nature of wisdom is form itself, it is called the dharmakāya." The gate of vast, complete, and boundless means that the forms and marks manifested by these two bodies equally pervade all sentient being realms, all inanimate realms, all space realms, all nirvāṇa realms, and all Tathāgata realms, unobstructed everywhere, unreached nowhere, inappropriate nowhere, unmet nowhere, and unmade nowhere, without boundaries and without obstacles, pure-pure and single-single, without confusing one another. As the root text says: "Pervading all places, the manifested form has no boundaries; according to the mind, it can display in the worlds of the ten directions immeasurable bodhisattvas, immeasurable reward bodies, and immeasurable adornments, each distinct, all without boundaries and without impeding one another." The gate of being inconceivable and supreme means that such functioning is profoundly deep, exquisitely subtle, uniquely venerated, and supreme, beyond what ordinary beings and the two vehicles can know. As the root text says: "This cannot be known by the discrimination of the mental consciousness, because it is the sovereign function of tathatā." How are these three kinds of profound great meanings established in the two gates? The three kinds of great meanings in the gate of tathatā are established only individually, not established in tandem. In the gate of arising and ceasing, the three kinds of great meanings are fully established in tandem, without prior or posterior. This is the distinction. Therefore, in the \*Great Seal Net of Dhāraṇī Metaphor Sūtra\* it is said: "There is the great meaning of essence without characteristic and function; there is the great meaning of characteristic without essence and function; there is the great meaning of function without essence and characteristic. These three greats have the primary single, but lack the secondary single. Furthermore, where there is the great meaning of essence, there will be characteristic and function; where there is the great meaning of characteristic, there will be essence and function; where there is the great meaning of function, there will be essence and characteristic. These three greats, as long as there is the primary single, also have the secondary single, without abandoning one another." The remaining various characteristics will be naturally clarified in the concluding section on resolving the dhāraṇī. > — English (machine translation) (machine translation) - [Previous: 6.16](https://indike.org/pramana/in.bauddha.taisho.1668.6.16) - [Next: 6.18](https://indike.org/pramana/in.bauddha.taisho.1668.6.18) - [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.6.17) — English, machine translation ## Linked texts (2) - [大乘起信論義記](https://indike.org/pramana/in.bauddha.taisho.1846.3.236) — Classical Chinese - [大乘起信論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.mahayanasraddhotpadasastra*zh-paramartha.1.41) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1668.6.17](https://indike.org/pramana/in.bauddha.taisho.1668.6.17) · Pramāṇa