[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) › [起信論疏筆削記](https://indike.org/pramana/in.bauddha.taisho.1848) › 15.57 # 起信論疏筆削記 15.57 起信論疏筆削記 15.57 - **Language:** Classical Chinese ### [15.57](https://indike.org/pramana/in.bauddha.taisho.1848.15.57) 論　色性下，二、別明相即，二：初、色即心。以色性即智者，報、化之色對緣所成，自無其性，即以本覺法身智為體性。法身之體既無形相，以用從體，遂令報、化亦無形相。以無形故，故名智身，智身即法身也。故《金剛論》目法身為智相身，化身為異相身，疏文可知。 > The treatise says: From "The nature of form..." on: second, specifically clarifying mutual identity, in two parts: first, form is identical to mind. "Because the nature of form is identical to wisdom": the forms of reward and transformation are produced in response to conditions and have no nature of their own, taking the wisdom of the dharmakāya of original enlightenment as their essential nature. Since the essence of the dharmakāya has no shape or mark, following the essence from the function, it consequently causes reward and transformation also to have no shape or mark. Because they have no shape, they are therefore named the wisdom body; the wisdom body is the dharmakāya. Therefore, the Vajracchedikā-śāstra designates the dharmakāya as the body of the mark of wisdom, and the transformation body as the body of different marks. The commentary text can be understood. > — English (machine translation) (machine translation) - [Previous: 15.56](https://indike.org/pramana/in.bauddha.taisho.1848.15.56) - [Next: 15.58](https://indike.org/pramana/in.bauddha.taisho.1848.15.58) - [Up: 15](https://indike.org/pramana/in.bauddha.taisho.1848.15) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1848~en-mt.15.57) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1848.15.57](https://indike.org/pramana/in.bauddha.taisho.1848.15.57) · Pramāṇa