[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) › [法界圖記叢髓錄](https://indike.org/pramana/in.bauddha.taisho.1887b) › 1.140 # 法界圖記叢髓錄 1.140 法界圖記叢髓錄 1.140 - **Language:** Classical Chinese ### [1.140](https://indike.org/pramana/in.bauddha.taisho.1887b.1.140) 真記云：所謂六相者，此中大意，盧舍那佛最尊勝，我等眾生最卑劣。舍那是總相，眾生是別相。眾生身者無別自體，全以舍那身成。然今示二，各別義也，不他故云不起，不一故云起也。故康藏云：末依於本，有起不起。同相者，約眾生身無餘物唯是佛身故，眾生身帶有彼佛。異相者，雖眾生身帶彼佛身，而不動能帶恒眾生也。約帶義云有同，約眾生義云有異也。故康藏云：彼所起末既帶於本，是故相望有同有異。成相者，卑眾生身即正尊佛身，無毫末許與佛身別時，故不令同於彼。同相觀者令同於彼，成相觀者即正一耳。壞相者，法界差別之法各自不動，即是眾生身中真實德用性在中道也。即正一耳，故云有存。各自不動，故云有壞也。故康藏云：彼帶本之末既為本攝，是故當體有存有壞也。 > Zhen's Record says: As for the so-called six characteristics, the general meaning here is that Vairocana Buddha is the most supremely exalted, while we sentient beings are the most lowly. Vairocana is the universal characteristic; sentient beings are the particular characteristic. The bodies of sentient beings have no separate self-substance; they are entirely accomplished with Vairocana's body. Yet showing the two here indicates their respective meanings: not being other, it is said not to arise; not being one, it is said to arise. Thus Kangzang says: "The branches rely upon the root; there is arising and non-arising." The identical characteristic: in terms of the bodies of sentient beings having no other thing and being solely the Buddha's body, the bodies of sentient beings carry that Buddha. The distinct characteristic: although the bodies of sentient beings carry that Buddha's body, they do not move from being the carrier, remaining constantly sentient beings. In terms of the meaning of carrying, it is said there is identity; in terms of the meaning of sentient beings, it is said there is distinction. Thus Kangzang says: "Since those arisen branches carry the root, when viewed in relation to one another there is identity and distinction." The integrating characteristic: the lowly bodies of sentient beings are precisely the exalted Buddha's body; when there is not the slightest bit of difference from the Buddha's body, it does not make them identical to that. The contemplation of identical characteristic makes them identical to that; the contemplation of integrating characteristic is precisely being one. The disintegrating characteristic: the distinct phenomena of the dharmadhātu each do not move; this is precisely the real quality and function within the bodies of sentient beings, whose nature lies in the middle way. Being precisely one, it is said there is preservation; each not moving, it is said there is disintegration. Thus Kangzang says: "Since those branches carrying the root are subsumed by the root, in their very substance there is preservation and disintegration." > — English (machine translation) (machine translation) - [Previous: 1.139](https://indike.org/pramana/in.bauddha.taisho.1887b.1.139) - [Next: 1.141](https://indike.org/pramana/in.bauddha.taisho.1887b.1.141) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1887b.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1887b~en-mt.1.140) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1887b.1.140](https://indike.org/pramana/in.bauddha.taisho.1887b.1.140) · Pramāṇa