[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) › [大乘起信論裂網疏](https://indike.org/pramana/in.bauddha.taisho.1850) › 5.98 # 大乘起信論裂網疏 5.98 大乘起信論裂網疏 5.98 - **Language:** Classical Chinese ### [5.98](https://indike.org/pramana/in.bauddha.taisho.1850.5.98) 福德智慧所依，即真如體。二種莊嚴圓滿，即真如相。體相圓顯，大用現前，故能示成正覺也。又智慧所證即真如體，體遍法界。智慧圓滿即真如相，相遍法界。福德圓滿即真如用，用遍法界。體遍法界，則法身周遍法界。相遍法界，則報身周遍法界。用遍法界，則化身周遍法界。故曰：一人成佛時，法界皆為一佛之依正。雖無障礙，亦仍無雜，以真如性常同常別，不思議故。是則無明永盡、成種智時，無所不在亦無所在。今言於色究竟得最勝身，何耶？蓋諸佛自受用身，冥同法性，等覺已下所不能見。淨心地上菩薩，托此自受用身本質，變為他受用身影相，則見踞蓮華臺，諸佛圍繞，隨所堪任、隨所願樂，見各差別，皆無斷絕。乃至等覺，方能盡其分量，故前文云見之方盡也。若未登淨心地，則華臺報佛非彼境界，故於色究竟天，示成菩提，此即《梵網經》所明千華上佛，為接界內利根，令見界外佛故。至於博地凡夫，雖有具有一乘三乘若頓若漸無量種性，而未得四禪，未離欲繫，則色究竟身亦非彼境。故又示從兜率下閻浮提，坐菩提樹，成等正覺。此即《梵網經》所明千百億釋迦，為化界內鈍根，及雖利根未離欲繫者故。然此色天大化、閻浮小化，並是真如用大，並即真如體相。所以《華嚴經》中，即此摩耶夫人所生之佛，便具十身相海，非可擬去化身，別尋法報也。當知初發心住既能示現閻浮八相，亦必能示色究竟身；今究竟位既能示現色究竟身，亦必示現閻浮八相。但前明發心位淺，姑寄閻浮；今明究竟位深，姑寄四禪耳。一念相應慧者，既指無始不覺，為藏識中無明種子，由藏識中無明種子未盡，所以不與別境中慧相應。今由曠劫無漏熏修，滅彼無始無明種子至都盡位，則第八淨識忽與慧所相應，名為大圓鏡智。從此一相應後，永得相應，故曰頓拔無明根，具一切種智也。只此大圓鏡智與前平等性智、妙觀察智，并與果後成所作智，俗故相有別，不壞相故，說四說八。真故相無別，唯是如如智，此如如智，無法不知、無法不見，故名一切種智，亦名佛之知見，亦復名佛眼也。 > The basis of merit and wisdom is the essence of tathatā. The fulfillment of the two adornments is the mark of tathatā. When essence and mark are fully manifested, the great function appears before one; hence one can manifest the attainment of correct enlightenment. Furthermore, that which wisdom realizes is the essence of tathatā, and the essence pervades the dharmadhātu. Wisdom being fulfilled is the mark of tathatā, and the mark pervades the dharmadhātu. Merit being fulfilled is the function of tathatā, and the function pervades the dharmadhātu. When the essence pervades the dharmadhātu, the dharmakāya completely pervades the dharmadhātu. When the mark pervades the dharmadhātu, the saṃbhogakāya completely pervades the dharmadhātu. When the function pervades the dharmadhātu, the nirmāṇakāya completely pervades the dharmadhātu. Thus it is said: when one person becomes a Buddha, the entire dharmadhātu becomes the circumstantial and direct \[rewards\] of that single Buddha. Although there is no obstruction, there is still no confusion, because the nature of tathatā is constantly identical and constantly distinct, being inconceivable. Thus, when ignorance is forever exhausted and the knowledge of all modes is accomplished, there is nowhere it is not present, yet nowhere it is situated. Now, why does it say that they attain the most supreme body in Akaniṣṭha? The self-enjoyment body of all Buddhas is obscurely identical with dharmatā and cannot be seen by those at equal enlightenment and below. Bodhisattvas on the ground of pure mind, relying on this archetype of the self-enjoyment body, transform it into the shadow-image of the other-enjoyment body; then they see \[the Buddha\] seated on the lotus pedestal surrounded by Buddhas, each seeing distinctions without interruption according to their capacity and aspirations. Only when reaching equal enlightenment can they exhaust its full measure; thus the earlier text says 'only then do they see it completely.' If one has not yet ascended to the ground of pure mind, the saṃbhoga Buddha on the lotus pedestal is not their realm; hence in the Akaniṣṭha Heaven they manifest the attainment of bodhi. This is precisely what the Brahmajālasūtra clarifies as the Buddha atop the thousand flowers, in order to receive those of sharp faculties within the realm and cause them to see the Buddha beyond the realm. As for common mortals bound to the ordinary plane: although they possess immeasurable gotras—whether of the one vehicle or three vehicles, sudden or gradual—they have not yet attained the fourth dhyāna and have not departed from the fetters of desire; thus the body in Akaniṣṭha is also not their realm. Therefore, \[the Buddha\] further manifests descending from Tuṣita to Jambudvīpa, sitting beneath the bodhi tree, and attaining equal, correct enlightenment. This is precisely what the Brahmajālasūtra clarifies as the thousand hundred billion Śākyamunis, for the purpose of transforming those of dull faculties within the realm and those who, though of sharp faculties, have not departed from the fetters of desire. However, this great transformation in the Form Heaven and small transformation in Jambudvīpa are both the greatness of function of tathatā, and both are identically the essence and marks of tathatā. Therefore in the Avataṃsakasūtra, this very Buddha born of Lady Māyā is fully endowed with the ocean of marks of the ten bodies; one cannot attempt to dismiss the nirmāṇakāya to search separately for the dharma\[kāya\] and saṃbhoga\[kāya\]. One should know that since the abode of initial aspiration is able to manifest the eight marks in Jambudvīpa, it must also be able to manifest the body in Akaniṣṭha; now, since the ultimate stage can manifest the body in Akaniṣṭha, it must also manifest the eight marks in Jambudvīpa. It is only because the earlier stage of aspiration was shallow that it was provisionally lodged in Jambudvīpa, while the present ultimate stage is deep, so it is provisionally lodged in the fourth dhyāna. 'Wisdom corresponding to a single thought-moment': since beginningless non-enlightenment is pointed to as the seeds of ignorance within the storehouse consciousness, it is because the seeds of ignorance in the storehouse consciousness are not yet exhausted that it does not correspond with wisdom among the object-determining mental factors. Now, through uncorrupted perfuming and cultivation over vast eons, when the seeds of beginningless ignorance are extinguished to the point of complete exhaustion, the eighth pure consciousness suddenly corresponds with the mental factor of wisdom, which is named the great mirror wisdom. Once this single correspondence occurs, it remains corresponding forever; hence it is said that they 'suddenly uproot the root of ignorance and are endowed with the knowledge of all aspects.' Just this great mirror wisdom, along with the former wisdom of equality and wondrously observing wisdom, as well as the wisdom that accomplishes what is to be done after fruition—conventionally, their marks are distinct, and because marks are not destroyed, four or eight are spoken of; ultimately, their marks are without distinction, being solely suchness-wisdom. This suchness-wisdom knows no phenomenon it does not know and sees no phenomenon it does not see; hence it is named the knowledge of all aspects, also named the vision and knowledge of the Buddha, and also named the Buddha-eye. > — English (machine translation) (machine translation) - [Previous: 5.97](https://indike.org/pramana/in.bauddha.taisho.1850.5.97) - [Next: 5.99](https://indike.org/pramana/in.bauddha.taisho.1850.5.99) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1850.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1850~en-mt.5.98) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1850.5.98](https://indike.org/pramana/in.bauddha.taisho.1850.5.98) · Pramāṇa