[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) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 4.41 # 大方廣佛華嚴經隨疏演義鈔 4.41 大方廣佛華嚴經隨疏演義鈔 4.41 - **Language:** Classical Chinese ### [4.41](https://indike.org/pramana/in.bauddha.taisho.1736.4.41) 疏「是知或說報身在色究竟，約攝報說」等者，第五會釋餘教也。文中三：初別會、二總非、三揀濫。今初，略會五文：一會《起信》、《唯識》等文。《起信論》云「又是菩薩功德成滿，於色究竟處，示一切世間最高大身。謂以一念相應慧，無明頓盡，名一切種智。自然而有不思議業，能現十方利益眾生。」藏和尚疏引《地論》釋云「一者現報利益，受佛位也。二者後報利益，摩醯首羅智處生故。自問云：何故他受用報身在此天耶？一義云：以寄報十王，顯別十地。然第十地寄當此天王，即於彼身示成菩提，故在彼天。餘義如別說。」《天宮鈔》釋餘義云「二即四智圓滿，《唯識》即實報成佛。此示高大身，即他受用。《唯識》為引攝二乘，令知菩提樹下非是報身，且指彼為實報也。」疏今亦據二文之意及《十地經》文通之，故云「約攝報說」。 > Regarding the Commentary's statement: 'Thus we know that where it is said the reward body is in the Akaniṣṭha heaven, this is spoken in terms of gathering the retribution,' and so forth: this is the fifth \[section\], reconciling and explaining other teachings. In the text there are three parts: first, reconciling individually; second, generally negating; third, screening out confusions. Now, as for the first, it briefly reconciles five passages. The first reconciles the texts of the Awakening of Faith, the Vijñaptimātratā, and others. The Treatise on the Awakening of Faith states: 'Furthermore, when the merits of these bodhisattvas are fulfilled, at the Akaniṣṭha heaven they manifest the highest and largest body in all worlds. That is to say, through wisdom corresponding to a single thought-moment, avidyā is completely exhausted at once, which is called the knowledge of all modes. Naturally, there are inconceivable activities capable of manifesting throughout the ten directions to benefit sentient beings.' Preceptor Zang's commentary quotes the Daśabhūmika-śāstra to explain: 'First is the benefit of present retribution, receiving the position of a Buddha. Second is the benefit of subsequent retribution, being born in the cognitive sphere of Maheśvara.' He asks himself: 'Why does this sambhogakāya for others' enjoyment reside in this heaven?' One interpretation states: 'By lodging retributions in the ten kings, the distinct ten stages are revealed. Now, the tenth stage corresponds to this heavenly king, and it is in that body that the manifestation of attaining bodhi occurs; hence it is in that heaven. The remaining meanings are as explained elsewhere.' The Tiangong Chao explains the remaining meanings: 'Second is the consummation of the four wisdoms; in the Vijñaptimātratā, this is attaining Buddhahood in true retribution. This manifestation of a tall and large body is the \[body of\] enjoyment for others. The Vijñaptimātratā, in order to guide and gather those of the two vehicles and make them understand that \[the figure\] under the bodhi tree is not the reward body, tentatively points to that \[body in Akaniṣṭha\] as true retribution.' The Commentary here also relies on the intent of these two texts and the passage of the Daśabhūmika-sūtra to resolve it; therefore it says: 'spoken in terms of gathering the retribution.' > — English (machine translation) (machine translation) - [Previous: 4.40](https://indike.org/pramana/in.bauddha.taisho.1736.4.40) - [Next: 4.42](https://indike.org/pramana/in.bauddha.taisho.1736.4.42) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1736.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.4.41) — English, machine translation ## Linked texts (1) - [西方合論](https://indike.org/pramana/in.bauddha.taisho.1976.1.48) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.4.41](https://indike.org/pramana/in.bauddha.taisho.1736.4.41) · Pramāṇa