[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) › [大般涅槃經義記](https://indike.org/pramana/in.bauddha.taisho.1764) › 4.245 # 大般涅槃經義記 4.245 大般涅槃經義記 4.245 - **Language:** Classical Chinese ### [4.245](https://indike.org/pramana/in.bauddha.taisho.1764.4.245) 上來催供，第二受中，句別有四：第一如來為滿眾望，化無量身，受大眾供；二釋迦自身受純陀供；三純陀大眾見佛神變，心生歡喜；四大眾念佛受供當滅，心懷悲喜。初段可知。第二段中，初明釋迦自身受供，次明純陀所供多少，純陀有力實能多獻，為顯佛力，令眾尊敬，故獻斯耳。下明佛力充足一切。依如餘經，佛有三身：一者真身，謂法與報；二者應身，應現受形修道成佛；三是化身，依應起化。然今文中化身受供即是化身，釋迦受供即是應身，下偈所說真身常住即是真身。此第二竟。第三段中，純陀先喜，後類大眾。第四段中，「承佛聖旨作是念」者，因此悲念廣有發起，故承聖旨以興念也。旨猶意耳，念佛受已當入涅槃是故生悲，慶蒙受供所以歡喜。此第二竟。 > The above concerned urging the offering. In the second \[part\], regarding accepting \[the offerings\], there are four separate clauses: 1. to fulfill the hopes of the assembly, the Tathāgata transforms into immeasurable bodies to accept the offerings of the entire assembly; 2. Śākyamuni accepts Cunda's offering in his own body; 3. Cunda and the assembly, seeing the Buddha's supernatural transformations, give rise to joy in their minds; 4. the assembly, contemplating that the Buddha will pass into extinction after accepting the offering, harbor both sorrow and joy in their minds. The first section is self-evident. In the second section, it first clarifies that Śākyamuni accepts the offering in his own body; next, it clarifies the amount of Cunda's offering: Cunda had the ability and could indeed offer much, but to manifest the Buddha's power and cause the assembly to revere him, he offered only this. Below, it clarifies that the Buddha's power is sufficient for all. According to other sūtras, a buddha has three bodies: first, the true body (zhengshen), which refers to the dharma\[kāya\] and the reward \[body\]; second, the response body (yingshen), which responds and manifests by receiving a form, cultivating the path, and attaining buddhahood; third, the transformation body (huashen), which gives rise to transformations based on the response \[body\]. However, in the present text, the transformation bodies accepting the offerings are the transformation body; Śākyamuni accepting the offering is the response body; and what is spoken in the verses below regarding the true body's eternal abidance is the true body. This concludes the second \[section\]. In the third section, Cunda rejoices first, and the assembly is subsequently subsumed under this. In the fourth section, as for "bearing the Buddha's holy intention, they formed this thought", because this sorrowful thought broadly gives rise \[to teachings\], they therefore bore the holy intention to give rise to this thought. "Intention" (zhi) means intention (yi). Contemplating that after accepting \[the offering\] the Buddha will enter nirvāṇa, they therefore gave rise to sorrow; rejoicing at receiving his acceptance of their offering, they were therefore delighted. This concludes the second \[section\]. > — English (machine translation) (machine translation) - [Previous: 4.244](https://indike.org/pramana/in.bauddha.taisho.1764.4.244) - [Next: 4.246](https://indike.org/pramana/in.bauddha.taisho.1764.4.246) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1764.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1764~en-mt.4.245) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1764.4.245](https://indike.org/pramana/in.bauddha.taisho.1764.4.245) · Pramāṇa