[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) › [大乘起信論內義略探記](https://indike.org/pramana/in.bauddha.taisho.1849) › 1.63 # 大乘起信論內義略探記 1.63 大乘起信論內義略探記 1.63 - **Language:** Classical Chinese ### [1.63](https://indike.org/pramana/in.bauddha.taisho.1849.1.63) 第四定權實者，若依少乘，生身是假，四大所造成故；法身是實，具五分故。若依始教，於中四句，故《最勝經》云「一佛，謂佛滅後，以願力故，現龍鬼等身，非現佛身。二應，謂四善根中所見大千應身，不攝五趣。三俱有，謂為三賢及小乘之能化，為應身現同類苦等，故名化身。四俱非，謂是法身故。」此四句中，前三是權，化現身故；後一是實，不變化故。於中他受用應身，攝自受用入法身也。又他受用變化，亦有父母，故《鼓音王經》云「阿彌陀佛，父名月上，母名殊勝妙顏，子名月明，奉事弟子名無垢稱，魔王名無勝，調達名寂。」《無量壽經論》云「女人及根缺，二乘種不生，彼土既報土，無實女，佛菩薩化為母」等，化分段故。然非先在天處，下方成佛，故與樹下身全別。又他受用，亦滅度故。《觀音授記經》云「阿彌陀佛壽命無量劫，當終極滅度後，觀音菩薩明相出時，七寶菩提樹下成等正覺，名普光功德山王佛，國土名眾寶普集莊嚴，勝阿彌陀國百千億不可為比。佛滅已，大勢至成佛，名善住功德寶王佛。」如是即身成佛，是亦他受用也。若依終教，以三大義總攝佛身，謂體相二大自是法身，是故為實。以真如用大，攝報化二身，是亦有實有權。何者是實？報得故為實。論云「自然有不思議用，即與真如等遍一切處，乃至身有無量色色有無量相，相有無量好，故為實也。」隨機益物故，論云「但隨眾生見聞得益」，是故為權。 > Fourth, determining the provisional and the real. According to the Hīnayāna, the birth-body is provisional, as it is produced and formed of the four great elements; the dharmakāya is real, as it is endowed with the five parts \[of the pure dharma-aggregate\]. According to the initial teaching, within this there are four propositions, as the Suvarṇaprabhāsa-sūtra says: 'First, the Buddha: that is, after the Buddha's passing into extinction, through the power of his vows he manifests the bodies of nāgas, ghosts, and so forth, rather than manifesting a buddha-body. Second, the responsive \[body\]: that is, the trichiliocosm responsive body seen within the four wholesome roots, not subsuming the five destinies. Third, both: that is, being the transformer for the three \[levels of\] sages and the Hīnayāna, for the responsive body he manifests suffering and so forth of the same class \[as them\]; hence it is called a transformation body. Fourth, neither: that is because it is the dharmakāya.' Among these four propositions, the first three are provisional because they are manifested transformation bodies; the last one is real because it is non-transformative. Within this, the responsive body for the enjoyment of others subsumes the body for one's own enjoyment into the dharmakāya. Furthermore, the transformations for the enjoyment of others also have parents, as the Gu-yin-wang-jing says: 'Amitābha Buddha's father is named Candrottara, his mother is named Viśiṣṭābhā, his son is named Candraprabha, his attendant disciple is named Vimalakīrti, the māra-king is named Aparājita, and Devadatta is named Śānta.' The Treatise on the Sukhāvatīvyūha-sūtra says: 'Women, those with deficient sense-faculties, and the lineage of the two vehicles are not born \[there\]. Since that land is a reward land, there are no actual women; buddhas and bodhisattvas transform into mothers,' and so on, because they transform fragmentary \[birth\]. However, he does not first abide in a heavenly abode and only afterwards descend to accomplish Buddhahood; thus it is entirely distinct from the body under the tree. Furthermore, \[the body for\] the enjoyment of others also passes into extinction, as the Avalokiteśvara-bodhisattva-vyākaraṇa-sūtra says: 'Amitābha Buddha's lifespan is immeasurable kalpas; when he ultimately passes into extinction, at dawn when the light appears, Bodhisattva Avalokiteśvara will attain unexcelled, perfect awakening under the bodhi-tree of seven jewels, named King of the Mountain of Universal Light and Merit Buddha; his land will be named Ornament of the Universal Assembly of All Jewels, surpassing the realm of Amitābha by a hundred thousand koṭis, beyond compare. After this Buddha passes into extinction, Mahāsthāmaprāpta will attain Buddhahood, named King of the Jewel of Well-Abiding Merit Buddha.' Becoming a buddha in this very body is likewise \[the body for\] the enjoyment of others. According to the final teaching, the buddha-body is comprehensively subsumed by the doctrine of the three greatnesses: the two greatnesses of essence and attributes naturally belong to the dharmakāya, and are therefore real. Subsuming the reward and transformation bodies under the greatness of function of tathatā, these also have both real and provisional \[aspects\]. Which is real? Because it is obtained as retribution, it is real. The śāstra says: 'Spontaneously possessing inconceivable function, which is equal to tathatā and pervades all places... up to the body having immeasurable forms, forms having immeasurable marks, and marks having immeasurable minor characteristics; hence it is real.' Because it accords with capacities to benefit beings, the śāstra says: 'It merely accords with sentient beings' seeing and hearing to bring benefit'; hence it is provisional. > — English (machine translation) (machine translation) - [Previous: 1.62](https://indike.org/pramana/in.bauddha.taisho.1849.1.62) - [Next: 1.64](https://indike.org/pramana/in.bauddha.taisho.1849.1.64) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1849.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1849~en-mt.1.63) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1849.1.63](https://indike.org/pramana/in.bauddha.taisho.1849.1.63) · Pramāṇa