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# 金光明經玄義 1.28

金光明經玄義 1.28

- **Language:** Classical Chinese

### [1.28](https://indike.org/pramana/in.bauddha.taisho.1783.1.28)

若依真諦師云：法身真實，二身不真實。此則三身體相各異，乃是別教中一途，非今所用。若言三身皆真實至理是法身，契理之智是報身，起用是應身，應身是實佛所化皆實不虛。《大經》云「不淨觀亦實亦虛，非實不淨作不淨想是為虛，能破貪心是為實。」應身例爾，非本體故為虛，能利益故為實。今取實邊不取虛邊，故言三身皆實，是今所用。若復圓論三身，皆實皆虛、皆亦實亦虛、皆非實非虛，當約三身並作四句，如別記（云云）。

> If one relies on Master Paramārtha, he states: 'The dharmakāya is real; the other two bodies are unreal.' In this view, the bodily forms and characteristics of the three bodies are distinct from one another; this is merely one approach within the distinct teaching and is not what is employed here. If one says that all three bodies are real—the ultimate principle being the dharmakāya, the wisdom that tallies with the principle being the saṃbhogakāya, and the arising of function being the response body—the response body is real because what the Buddha manifests is wholly real and not false. The Mahāparinirvāṇa-sūtra states: 'The meditation on the impure is both real and false: that which is not actually impure being contemplated as impure is false; its ability to destroy the greedy mind is real.' The response body is modeled on this: because it is not the original substance it is false; because it can bring benefit it is real. Here we adopt the real aspect rather than the false aspect; hence we state that all three bodies are real, which is what is employed here. If, furthermore, one discusses the three bodies in a perfect manner, they are all real, all false, all both real and false, and all neither real nor false; one should formulate a fourfold proposition regarding the three bodies together, as detailed in the separate record (and so forth).  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1783~en-mt.1.28) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1783.1.28](https://indike.org/pramana/in.bauddha.taisho.1783.1.28) · Pramāṇa
