[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) › 1.72 # 大乘起信論內義略探記 1.72 大乘起信論內義略探記 1.72 - **Language:** Classical Chinese ### [1.72](https://indike.org/pramana/in.bauddha.taisho.1849.1.72) 第六所見不同者，見此釋迦諸機各異，或見佛謂灰身，如五百婆羅門；或見佛謂三尺黑象脚身，如俱志羅長者；或見佛為樹神天神，如提謂長者。此三並三惡道習而見佛故。並人天位，或見羅漢聖人身，如陳如、迦葉等五人。或亦凡亦聖，以是父母所生實報身，四大所成故同凡；具五分法身，諸漏盡故是聖。或非凡非聖，以是大乘三身攝故，不同凡小。或是化非法報，以具八相，在閻浮故。色頂別立，彼實報故，如《梵網經》等說。此經約始教，或是報非法化，即此身具二十一種殊勝德，受用身故，如《佛地經》說。此得終教，或是法非報化，以色即如故。《涅槃》云「吾今此身是法身。」此約頓教。或非法非報化，以是十佛故，通三世間故，具足主伴故，此約圓教。是故釋迦身，圓融無礙極難思也。 > Sixth, differences in what is seen. Seeing this Śākyamuni differs according to various capacities: some see the Buddha as an ash-body, like the five hundred brahmins; some see the Buddha as a three-foot body with black elephant feet, like the elder Gujīra; some see the Buddha as a tree spirit or deva spirit, like the elder Trapuṣa. These three \[visions\] are all because of seeing the Buddha through habituations of the three evil destinies. Next, in human and deva positions, some see the body of an arhat sage, like the five people including Kaundinya and Kāśyapa. Some see him as both ordinary and noble: because it is a real reward body born of parents and formed of the four great elements, it is identical to the ordinary; possessing the fivefold dharmakāya and all outflows being exhausted, it is noble. Some see him as neither ordinary nor noble: because it is subsumed by the three bodies of the Mahāyāna, it is not the same as ordinary or Hīnayāna. Or he is a transformation body, not reward or dharmakāya: because he possesses the eight aspects \[of attaining the Way\] and is in Jambudvīpa. The apex of the form realm is established distinctly, for that is the real reward \[body\], as explained in the Brahmajāla-sūtra and others; this sūtra accords with the initial teaching. Or he is the reward body, not dharmakāya or transformation: this very body is endowed with twenty-one kinds of superior virtues, because it is an enjoyment body, as explained in the Buddhabhūmi-sūtra; this pertains to the final teaching. Or he is the dharmakāya, not reward or transformation: because form is identical to tathatā; the Nirvāṇa-sūtra says, 'My body now is the dharmakāya'; this accords with the sudden teaching. Or he is not dharmakāya, not reward, and not transformation: because he is the ten buddhas, encompasses the three kinds of worlds, and is fully endowed with master and retinue; this accords with the perfect teaching. Therefore, the body of Śākyamuni is harmoniously fused and unobstructed, exceedingly difficult to conceive. > — English (machine translation) (machine translation) - [Previous: 1.71](https://indike.org/pramana/in.bauddha.taisho.1849.1.71) - [Next: 1.73](https://indike.org/pramana/in.bauddha.taisho.1849.1.73) - [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.1.72) — English, machine translation ## Linked texts (1) - [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733.2.19) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1849.1.72](https://indike.org/pramana/in.bauddha.taisho.1849.1.72) · Pramāṇa