[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) › 1.73 # 大乘起信論內義略探記 1.73 大乘起信論內義略探記 1.73 - **Language:** Classical Chinese ### [1.73](https://indike.org/pramana/in.bauddha.taisho.1849.1.73) 第七佛身開合者，若依小乘立二種身：一生身，謂四大所成故；二法身，謂具五分故。若依大乘，或立二種佛。此有五種：一《深密經》中立二佛：一法身，二解脫身，即通二乘。二者世親《般若論》中亦二佛：一真佛，即法身；二非真佛，即餘二身。三者《佛地論》中立二佛：一生身，亦是世俗佛，即化身及他受用；二法身，亦是勝義佛，亦是報佛。此上三種約始教說也。四者《本業經》立二：一自性法身，二應化法身。五者《寶性論》云：一寂靜法界身；二得彼因身。此上二種約終教說。或立三身，如《金光明經》中，以七復次說三身差別等，此約始教。或立四佛，《楞伽》云：一應化佛，二功德佛，三智慧佛，四如如佛。初一化身；次二受用，准福智分二；後一法身。又總為報身，或立十佛。此中四種：一者《佛地論》云：一現等覺佛，乃至第十隨樂佛。二者《法集經》說十佛：一習氣佛，乃至第十形像佛。三者新《華嚴》第五十三云：成正覺佛乃至第十隨樂佛。四者五十八〈離世間品〉云「菩薩有十種見佛，謂彌安住世間。成正覺佛，無著見；願佛，出生見；業報佛，深；住持佛，隨順見；涅槃佛，深信見；法界佛，普至見；心佛，安樂見；三昧佛，無量無依見；本性佛，明了見；隨樂化，普受見。若諸菩薩安住此法，則常得見無上如來。」此四種中，後二約一乘圓教，為顯無盡說十佛等也。《佛地論》十佛，名雖異而義同也。《法集經》十佛，此與《華嚴》十佛，體相全異也。 > Seventh, regarding the expansion and contraction of the Buddha-bodies: According to the Hīnayāna, two bodies are established: first, the physical body (jātikāya), because it is composed of the four great elements; second, the dharmakāya, because it possesses the fivefold \[dharmakāya\]. According to the Mahāyāna, they may establish two kinds of buddhas. There are five variations of this: First, in the Saṃdhinirmocana-sūtra, two buddhas are established: 1. the dharmakāya, 2. the liberation-body (vimuktikāya), which is common to the two vehicles. Second, in Vasubandhu's Prajñā\[-pāramitopadeśa\]-śāstra, there are also two buddhas: 1. the real buddha, which is the dharmakāya; 2. the non-real buddha, which is the remaining two bodies. Third, in the Buddhabhūmy-upadeśa, two buddhas are established: 1. the physical buddha, which is also the conventional buddha—that is, the nirmāṇakāya and the \[saṃbhogakāya\] for the enjoyment of others; 2. the dharmakāya, which is also the ultimate buddha and the saṃbhogakāya buddha. The above three kinds are stated according to the initial teaching. Fourth, the Benye jing establishes two: 1. the svabhāva-dharmakāya, 2. the nirmāṇa-dharmakāya. Fifth, the Ratnagotravibhāga states: 1. the body of the quiescent dharmadhātu; 2. the body that attains the cause of that. The above two kinds are stated according to the final teaching. Or three bodies are established, as in the Suvarṇaprabhāsa-sūtra, where the distinctions among the three bodies and so forth are explained using seven arguments; this is according to the initial teaching. Or four buddhas are established; the Laṅkāvatāra states: 1. the nirmāṇa-buddha, 2. the merit-buddha, 3. the wisdom-buddha, 4. the tathatā-buddha. The first is the nirmāṇakāya; the next two are the saṃbhogakāya, divided into two based on merit and wisdom; the last one is the dharmakāya. Furthermore, they are collectively the saṃbhogakāya. Or ten buddhas are established. Among these there are four kinds: First, the Buddhabhūmy-upadeśa states: 1. the buddha of manifest full enlightenment, and so on up to 10. the buddha according to inclination. Second, the Dharmasaṃgīti-sūtra speaks of ten buddhas: 1. the buddha of habit-energy, and so on up to 10. the image-buddha. Third, fascicle fifty-three of the new Avataṃsaka states: the buddha who realizes right enlightenment, and so on up to the tenth, the buddha according to inclination. Fourth, chapter fifty-eight, the 'Leaving the World Chapter', states: 'Bodhisattvas have ten ways of seeing the Buddha, that is to say, being ever peacefully abiding in the world. The buddha who realizes right enlightenment is seen with non-attachment; the buddha of vows is seen as being born; the buddha of karmic recompense is seen \[with\] deep \[faith\]; the buddha of upholding is seen with compliance; the nirvāṇa-buddha is seen with deep faith; the dharmadhātu-buddha is seen as universally reaching; the mind-buddha is seen with peace and joy; the samādhi-buddha is seen as immeasurable and non-reliant; the buddha of intrinsic nature is seen clearly; the buddha adapted to inclinations is seen as universally received. If bodhisattvas abide in this Dharma, they will constantly be able to see the unsurpassed Tathāgata.' Among these four kinds, the latter two are according to the Perfect Teaching of the One Vehicle, speaking of the ten buddhas and so forth in order to reveal the inexhaustible meaning. Although the names of the ten buddhas in the Buddhabhūmy-upadeśa differ, their meaning is the same. As for the ten buddhas in the Dharmasaṃgīti-sūtra, their essence and attributes are completely different from the ten buddhas in the Avataṃsaka. > — English (machine translation) (machine translation) - [Previous: 1.72](https://indike.org/pramana/in.bauddha.taisho.1849.1.72) - [Next: 1.74](https://indike.org/pramana/in.bauddha.taisho.1849.1.74) - [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.1.73) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1849.1.73](https://indike.org/pramana/in.bauddha.taisho.1849.1.73) · Pramāṇa