[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) › [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735) › 42.12 # 大方廣佛華嚴經疏 42.12 大方廣佛華嚴經疏 42.12 - **Language:** Classical Chinese ### [42.12](https://indike.org/pramana/in.bauddha.taisho.1735.42.12) 五知佛身，自有十相。餘之九身既是佛身，一一有此則已成百，若更相作則重重無盡。菩提身者，示成正覺故。二願生兜率故。三所有佛應化故，揀異猨猴鹿馬等化，故云應化，即王宮生身。四自身舍利住持故。上四於三身中皆化身攝。五所有實報身。無邊相海等，揀三十二等，故云實報，即三中報身。六所有光明攝伏眾生，故云威勢，即通報化。七意生身者，論云所有同異世間出世間心得自在解脫故者，同謂同類、異謂異類，世即地前、出世地上。謂若凡若聖、若同若異，由得自在解脫故，隨意俱生，即種類俱生無作行意生身也，此通變化及他受用。八福德者，所有不共二乘之福，能作廣大利益因故，故種少善根必之佛果。九法身者，所有如來無漏界故，斯即所證法體故。〈離世間品〉十佛中名法界佛。諸漏永盡，非漏隨增，性淨圓明，故名無漏界。是藏義、生義，含無邊德，生世出世諸樂事故。十智身者，所有無障礙智，謂大圓鏡智，已出障垢證平等性故。次云此智能作一切事者，即成所作智。彼事差別皆悉能知者，即妙觀察智。此通四身，但兩重十身一一圓融，故異諸教。 > Fifth, knowing the Buddha body inherently possesses ten marks. Since the remaining nine bodies are likewise the Buddha body, if each possesses these, there are already one hundred; if they further mutually constitute one another, they are multiply layered without end. The bodhi body is so called because it manifests the realization of sambodhi. Second, \[the vow body is so called\] because of the vow to take birth in Tuṣita. Third, all \[bodies\] are responsive transformations of the Buddha; distinguishing these from transformations into monkeys, deer, horses, and the like, they are called responsive transformations, namely the birth body in the royal palace. Fourth, \[the relic body is so called\] because the relics of one's own body maintain \[the teaching\]. The above four, among the three bodies, are all subsumed under the transformation body (nirmāṇakāya). Fifth, all real reward bodies. The boundless ocean of marks and the like are distinguished from the thirty-two marks and so forth, hence it is called the real reward \[body\], namely the reward body (saṃbhogakāya) among the three \[bodies\]. Sixth, all radiant lights subdue sentient beings, hence it is called majesty, which extends to both reward and transformation \[bodies\]. Seventh, regarding the mind-made body (manomayakāya), the treatise states: 'Because the mind attains sovereign liberation in all identical and different, worldly and transworldly realms.' 'Identical' means of the same kind, 'different' means of different kinds; 'worldly' means before the stages, and 'transworldly' means on the stages. That is to say, whether ordinary or noble, whether identical or different, because sovereign liberation is attained, it is born simultaneously in accord with intention; that is, the mind-made body of spontaneous action that is born simultaneously with its kind. This extends to both transformation \[bodies\] and \[bodies for\] the enjoyment of others (parasambhogakāya). Eighth, regarding merit: it is the merit that is unshared with the two vehicles, which can serve as the cause for vast and great benefit; therefore, planting even a small root of goodness will certainly lead to the fruit of Buddhahood. Ninth, regarding the dharmakāya: it is the immaculate realm (anāsrava-dhātu) of all Tathāgatas, which is the dharma-essence realized \[by them\]. In the 'Chapter on Transcending the World', among the ten Buddhas, it is called the Dharmadhātu Buddha. All defilements are permanently exhausted, defilements do not increase along with it, and its nature is pure, perfect, and luminous; hence it is called the immaculate realm. It bears the meaning of 'storehouse' and the meaning of 'producing', for it contains boundless virtues and produces all worldly and transworldly joyful matters. Tenth, regarding the wisdom body: it is all unobstructed wisdom, namely the great round mirror wisdom, because it has emerged from the defilement of obstacles and realized the nature of equality. Next, it states that 'this wisdom can perform all activities', which is the wisdom of accomplishing activities. That 'it is fully able to know the distinctions among those matters' is the marvelous observing wisdom. This extends to all four bodies; however, each and every one of the two tiers of ten bodies is perfectly interpenetrating, and hence this is distinct from the various teachings. > — English (machine translation) (machine translation) - [Previous: 42.11](https://indike.org/pramana/in.bauddha.taisho.1735.42.11) - [Next: 42.13](https://indike.org/pramana/in.bauddha.taisho.1735.42.13) - [Up: 42](https://indike.org/pramana/in.bauddha.taisho.1735.42) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.42.12) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.42.12](https://indike.org/pramana/in.bauddha.taisho.1735.42.12) · Pramāṇa