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# 金光明最勝王經疏 2.10

金光明最勝王經疏 2.10

- **Language:** Classical Chinese

### [2.10](https://indike.org/pramana/in.bauddha.taisho.1788.2.10)

三、解妨難者，問：佛有三身，今明何身壽命？答：具明三身。故陳如領解云「法身性常住，修行無差別，諸佛體皆同，所說法亦爾。」法身也。諸佛無作者，亦復本無生，解云：諸無作者，非業煩惱作。亦復本無生，不有煩惱生故。天親《般若論》明受樂報佛云「遠離於諸漏，及有為法故。」遠離諸漏，即此本無生。及有為法故，即此無作者。或可非有漏業作，非煩惱生。又云「諸佛金剛體，權現於化身」，即化身也。故通三佛。

> Third, resolving objections: Question: The Buddha has three bodies; whose life-span is explained here? Answer: It fully explains all three bodies. Thus, Kaundinya states in expressing his understanding: 'The nature of the Dharma body is permanently abiding; in practice there is no difference; the substance of all Buddhas is identical; and the Dharma they preach is likewise.' This is the Dharma body. 'All Buddhas have no maker, and fundamentally have no birth either.' The explanation says: 'Having no maker' means not made by karma and afflictions. 'Fundamentally have no birth' means because they are not born of afflictions. Vasubandhu's Prajñā-śāstra, explaining the reward Buddha who experiences bliss, says: 'Because he is far removed from all outflows and from conditioned dharmas.' 'Far removed from all outflows' is precisely this 'fundamentally have no birth'. 'And from conditioned dharmas' is precisely this 'having no maker'. Or it may mean not made by outflow-bearing karma, and not born of afflictions. Furthermore, it says: 'The Buddhas have a vajra-like substance, yet expediently manifest transformation bodies'—this is the transformation body. Therefore, it applies generally to the three Buddhas.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1788~en-mt.2.10) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1788.2.10](https://indike.org/pramana/in.bauddha.taisho.1788.2.10) · Pramāṇa
