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# 金光明最勝王經疏 3.31

金光明最勝王經疏 3.31

- **Language:** Classical Chinese

### [3.31](https://indike.org/pramana/in.bauddha.taisho.1788.3.31)

贊曰：釋伏難。分文為三：初釋難、次展轉解、後總結成。此初也。外伏難有二：初、何故不以餘智餘法名為法身，以無分別智及法如如合名法身？答：意離無分別智，更無勝智過此。離法如如，亦更無勝境過此。是故合二名為法身。又云：若爾，能所緣者別，如何合名法身？次展轉釋。

> The commentary says: This resolves an implicit objection. The text is divided into three parts: first it resolves the objection, next it provides a progressive explanation, and finally it summarizes and establishes it. This is the first. There are two external implicit objections. First: Why are other wisdoms and other phenomena not called the Dharma-body, while non-conceptual wisdom and the tathatā of phenomena together are called the Dharma-body? The answer is: In meaning, apart from non-conceptual wisdom, there is no superior wisdom exceeding this. Apart from the tathatā of phenomena, there is also no superior sphere of cognition exceeding this. Therefore, combining the two, they are called the Dharma-body. It also says: If so, since the grasper and the grasped are distinct, how can they together be called the Dharma-body? Next comes the progressive explanation.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1788~en-mt.3.31) — English, machine translation

## Linked texts (1)

- [སྐུ་གསུམ་འགྲེལ་པ](https://indike.org/pramana/in.bauddha.sanskrit.darsana.madhyamaka.kayatravrtti*bo.28) — Classical Tibetan

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Source: [https://indike.org/pramana/in.bauddha.taisho.1788.3.31](https://indike.org/pramana/in.bauddha.taisho.1788.3.31) · Pramāṇa
