[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) › [請觀音經疏闡義鈔](https://indike.org/pramana/in.bauddha.taisho.1801) › 3.24 # 請觀音經疏闡義鈔 3.24 請觀音經疏闡義鈔 3.24 - **Language:** Classical Chinese ### [3.24](https://indike.org/pramana/in.bauddha.taisho.1801.3.24) 「法身之光如如」者，法身遍一切處照，如如不變，故名光耳。「智慧之光照了」者，即是智能照境、稱境而觀，境智不二也。「因此法身」等者，因如來法報一如、究竟圓極，能起大用，故令眾生得見應身之光也。然此應用不離法身，《普賢觀》云「釋迦牟尼名毘盧遮那」，《涅槃》云「吾今此身即是法身」，故約法報解應身之光也。 > In "the light of the dharmakāya is suchness", the dharmakāya shines everywhere, unchanging like suchness, and is therefore termed light. In "the light of wisdom illuminates and discerns", this means wisdom can illuminate the objective realm, contemplating in accord with the realm, where realm and wisdom are non-dual. In "because of this dharmakāya" and so forth: because the Tathāgata's dharma and reward bodies are identical, supremely complete and consummate, they can give rise to great function, thus causing sentient beings to see the light of the responsive body. Yet this responsive function is not separate from the dharmakāya; the Puxian guan says, "Śākyamuni is named Vairocana", and the Nirvāṇa says, "This body of mine now is precisely the dharmakāya." Hence it explains the light of the responsive body in terms of the dharma and reward bodies. > — English (machine translation) (machine translation) - [Previous: 3.23](https://indike.org/pramana/in.bauddha.taisho.1801.3.23) - [Next: 3.25](https://indike.org/pramana/in.bauddha.taisho.1801.3.25) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1801.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1801~en-mt.3.24) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1801.3.24](https://indike.org/pramana/in.bauddha.taisho.1801.3.24) · Pramāṇa