[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) › [金光明經文句記](https://indike.org/pramana/in.bauddha.taisho.1786) › 3.357 # 金光明經文句記 3.357 金光明經文句記 3.357 - **Language:** Classical Chinese ### [3.357](https://indike.org/pramana/in.bauddha.taisho.1786.3.357) 三、「一一」下，明妙用。三相三業，據圓雖即，被物成差；歷教分之，即融而別。初安平相，生身則表魔邪不動。魔謂愛惑、邪是見惑，既住偏真，此二莫動。若尊特佛雙住俗中，即無量四諦，故凡夫有、二乘無，此二莫動。若法性佛唯住中道，邪外三教一切二邊當處皆中，何邊能動？最後肉髻兼無見頂，故以不禮而為所表。言法不禮者，謂法爾也。生身出離，愛見一故，法爾不禮凡夫之人。尊特出離界內界外二種塵沙，法爾不禮藏通之聖。法性身佛究竟圓中，法爾不禮分證中道。初後既爾，中三十相論用可知。然不禮凡聖，兼因而說，非專果也。別有所出及注云云者，指諸廣文，解相好處也。 > Third, from 'each and every' onward, clarifying the wondrous function. Although the three marks and three karmas are identical according to the round, when applied to beings they become distinct; when differentiated across the teachings, they are distinct within integration. First, the mark of flat soles: in the manifested body, it represents unmoved by māras and heterodoxies. Māras refer to the affliction of attachment, and heterodoxies are the affliction of views; since he abides in partial truth, these two do not move him. In the exalted-special Buddha, who abides equally in conventional truth and the middle, there are the immeasurable four noble truths; thus ordinary beings' existence and the two vehicles' non-existence, these two do not move him. In the Dharma-nature Buddha, who abides solely in the Middle Way, heterodoxies, outsiders, the three teachings, and all two extremes are on the spot identical to the middle; what extreme could move him? The last \[mark\], the fleshy topknot, also includes the invisible usṇīṣa, and therefore takes 'not bowing' as that which it symbolizes. To say 'by nature not bowing' means it is naturally so. The manifested body transcends \[samsara\] and attachment and views are unified, so it naturally does not bow to ordinary people. The exalted-special \[body\] transcends the two kinds of dust-and-sand \[afflictions\] within and beyond the triple realm, so it naturally does not bow to the sages of the Tripiṭaka and shared \[teachings\]. The Dharma-nature body Buddha is ultimate, round, and middle, and naturally does not bow to \[those who have\] partial realization of the Middle Way. As the first and last are thus, the functions discussed for the intermediate thirty marks can be known. However, not bowing to ordinary beings and sages is said with reference to causes as well, not exclusively to the fruit. As for 'found elsewhere' and 'noted as such,' these point to the extensive texts explaining the marks and minor signs. > — English (machine translation) (machine translation) - [Previous: 3.356](https://indike.org/pramana/in.bauddha.taisho.1786.3.356) - [Next: 3.358](https://indike.org/pramana/in.bauddha.taisho.1786.3.358) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1786.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1786~en-mt.3.357) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1786.3.357](https://indike.org/pramana/in.bauddha.taisho.1786.3.357) · Pramāṇa