[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) › 1.31 # 法界圖記叢髓錄 1.31 法界圖記叢髓錄 1.31 - **Language:** Classical Chinese ### [1.31](https://indike.org/pramana/in.bauddha.taisho.1887b.1.31) 清涼疏教起因緣中云：今說此經佛為真為，應為一為多？若言真者，何名釋迦居娑婆界人天同見？若云應者，那言遮那處蓮花藏大菩薩見見佛法身？若云一者，何以多處別現？若云異者，何以復言而不分身？故說此經佛並非前說，即是法界無盡身雲真應相融一多無礙（云云）。先明十身，後彰無礙。言十身者，自有二義：一約融三世間為十身者，一眾生身、二國土身、三業報身、四聲聞身、五緣覺身、六菩薩身、七如來身、八智身、九法身、十虛空身。二就佛上自有十身，一菩提身、二願身、三化身、四力持身、五相好莊嚴身、六威勢身、七意生身、八福德身、九法身、十智身（云云）。言無礙者，略有十義：一用周無礙云云。十圓通無礙，謂此佛身即理即事、即一即多、即依即正、即人即法、即此即彼、即情即非情、即深即廣、即因即果、即三身即十身，同一無礙法界身雲。 > In the section on the causes and conditions for the arising of the teaching in Qingliang's Commentary, it says: "Is the Buddha who now expounds this sutra true or manifested, one or many? If one says true, why is he named Śākyamuni, dwelling in the Sahā world and seen alike by humans and devas? If one says manifested, why is it said that Vairocana resides in the Lotus Store and great bodhisattvas see him, seeing the Buddha's dharmakāya? If one says one, why does he appear distinctly in many places? If one says different, why is it also said that his body is not divided? Therefore, the Buddha who expounds this sutra is neither of the aforementioned; he is precisely the inexhaustible body-cloud of the dharmadhātu, in which the true and manifested interfuse, and the one and many are unimpeded (and so forth). First, elucidate the ten bodies, and afterwards reveal their non-obstruction. Regarding the ten bodies, there are inherently two senses: First, in terms of interfusing the three worlds into ten bodies: 1. the body of sentient beings, 2. the body of lands, 3. the body of karmic retributions, 4. the body of śrāvakas, 5. the body of pratyekabuddhas, 6. the body of bodhisattvas, 7. the body of tathāgatas, 8. the body of wisdom, 9. the body of Dharma (dharmakāya), and 10. the body of empty space. Second, in terms of the Buddha himself, there are inherently ten bodies: 1. the bodhi body, 2. the vow body, 3. the transformation body (nirmāṇakāya), 4. the sustaining body, 5. the body adorned with marks and signs, 6. the majestic body, 7. the mind-made body (manomayakāya), 8. the merit body, 9. the Dharma body (dharmakāya), and 10. the wisdom body (and so forth). Regarding non-obstruction, there are briefly ten meanings: 1. non-obstruction of pervasive function, and so forth... 10. perfect and unimpeded non-obstruction, meaning that this Buddha-body is immediately principle and immediately phenomena, immediately one and immediately many, immediately dependent and immediately primary, immediately person and immediately Dharma, immediately this and immediately that, immediately sentient and immediately non-sentient, immediately deep and immediately broad, immediately cause and immediately effect, immediately the three bodies and immediately the ten bodies, identically a single, unimpeded body-cloud of the dharmadhātu." > — English (machine translation) (machine translation) - [Previous: 1.30](https://indike.org/pramana/in.bauddha.taisho.1887b.1.30) - [Next: 1.32](https://indike.org/pramana/in.bauddha.taisho.1887b.1.32) - [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.1.31) — English, machine translation ## Linked texts (1) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.16.33) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1887b.1.31](https://indike.org/pramana/in.bauddha.taisho.1887b.1.31) · Pramāṇa