[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) › [金剛般若疏](https://indike.org/pramana/in.bauddha.taisho.1699) › 4.4 # 金剛般若疏 4.4 金剛般若疏 4.4 - **Language:** Classical Chinese ### [4.4](https://indike.org/pramana/in.bauddha.taisho.1699.4.4) 「譬如人身長大」下，第三章經論無生起觀。此文舉山王譬法身，成上菩提非有非無義耳。法身無一切患故非有，具一切功德故非無，然菩提既非有無，故法身亦非有無也。文有二：初、佛舉大身為問，如文；次、「須菩提答云：如來說人身長大」者，論云「佛以真如為身，二義故名大：一者、遍一切處；二者、具一切功德。」問：法身云何遍一切處耶？答：《華嚴》云「無盡平等妙法界，皆悉充滿如來身。」如來身未曾大小、遍與不遍，為眾生歎美為大耳。「即非大身」者，無一切患累故也。論云「遠離煩惱障及智障」，故云非身也。「是名大身」者，具一切功德也。初句直明大身耳，次句無患累故非有，次句明有眾德故非無也。問：與上明山王何異？答：前為前會，後為後會。又上為成無取說義來，今為成菩提非有無義來也。上明報佛，今明法身佛也。上，惑者謂初得佛時言有菩提可取，故是報佛，今直明法身體非有無，故是法身也。 > From "Suppose a person's body were huge and great" onwards is the third chapter of the sūtra text, which the treatise introduces as a transition to generate contemplation. This text adduces the king of mountains as a metaphor for the dharmakāya, serving simply to establish the above meaning that bodhi is neither existent nor non-existent. Because the dharmakāya is free from all afflictions, it is not existent; because it possesses all virtues, it is not non-existent. Furthermore, since bodhi is neither existent nor non-existent, the dharmakāya is likewise neither existent nor non-existent. The text has two parts: first, the Buddha adduces the great body to raise a question, as in the text; next, when Subhūti replies, "The Tathāgata speaks of a person's body being huge and great," the treatise states: "The Buddha takes suchness (tathatā) as his body, which is called 'great' on account of two meanings: first, it pervades all places; second, it possesses all virtues." Question: How does the dharmakāya pervade all places? Answer: The Avataṃsaka Sūtra states: "The inexhaustible, equal, and wondrous realm of dharmas (dharmadhātu) is entirely filled by the Tathāgata's body." The Tathāgata's body has never been great or small, pervading or non-pervading; it is praised by sentient beings as 'great' merely for their sake. "Is no great body": this is because it is free from all afflictions and encumbrances. The treatise states: "It is far removed from the afflictive hindrances and the cognitive hindrances," which is why it is called 'no body'. "Is called a great body": it is endowed with all virtues. The first phrase directly indicates the great body; the next phrase, because it is free from afflictions and encumbrances, indicates that it is not existent; and the following phrase, because it possesses manifold virtues, indicates that it is not non-existent. Question: How does this differ from the earlier explanation of the king of mountains? Answer: The former was for the earlier assembly, and the latter is for the subsequent assembly. Moreover, the earlier passage was presented to establish the meaning of neither grasping nor preaching, while the present passage is presented to establish the meaning that bodhi is neither existent nor non-existent. The earlier passage explained the reward Buddha (saṃbhogakāya), whereas the present passage explains the dharmakāya Buddha. In the earlier passage, deluded persons thought that when first attaining Buddhahood there is a bodhi that can be grasped, so it was the reward Buddha; here, it directly explains that the essence of the dharmakāya is neither existent nor non-existent, so it is the dharmakāya. > — English (machine translation) (machine translation) - [Previous: 4.3](https://indike.org/pramana/in.bauddha.taisho.1699.4.3) - [Next: 4.5](https://indike.org/pramana/in.bauddha.taisho.1699.4.5) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1699.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1699~en-mt.4.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1699.4.4](https://indike.org/pramana/in.bauddha.taisho.1699.4.4) · Pramāṇa