[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) › [金剛般若經旨贊](https://indike.org/pramana/in.bauddha.taisho.2735) › 1.120 # 金剛般若經旨贊 1.120 金剛般若經旨贊 1.120 - **Language:** Classical Chinese ### [1.120](https://indike.org/pramana/in.bauddha.taisho.2735.1.120) 經。佛說非身是名大身　贊曰。此釋也。然能所化。俱離空有。雖緣生故約俗假有。而無性故。就真是空。若就緣生。世情所見。假若義說。可是大身。若約性空。真理而說。無實身相。即是非身。如彼山王。其體性空。又不自取我是山王。世人妄取是實山王。況佛報身。非可分別。有漏自取身故。而乃自取我是法王。既於自體。尚無取心。況於所化了達空。可取為大身相也　經言非身。非有實體。有為有漏。分別身故。言大身者。是其假有。無為無漏。離取身故。而佛所問。身大不者。說彼妄情所取身相。我隨所問。答言甚大。若據實理。悉是非身。即說非身。為大身耳。若能了達身非身相。即能成熟一切眾生。故諸菩薩。應知報身無為無漏。不自取故。亦於所化。不應取為大身相也。故天親論。頌此義云。 > Sūtra: "The Buddha explains as non-body; this is named a large body." / Commentary: This is the explanation. Both the transformer and the transformed are free from emptiness and existence: although, because of dependent arising, they are provisionally existent in terms of the conventional, yet because they lack own-nature, they are empty with respect to the real. If spoken in terms of dependent arising and what worldly sentiments see, provisionally speaking, it can indeed be a large body; if spoken in terms of nature-emptiness and the real principle, there is no real mark of a body, which is precisely "non-body." Like that king of mountains, its essence is empty of own-nature, and it also does not grasp for itself, "I am the king of mountains," yet worldly people falsely grasp it as a real king of mountains. How much less would the Buddha's reward body—which cannot be discriminated as a contaminated body that grasps at itself—grasp for itself, "I am the Dharma King!" Since it does not even have a grasping mind toward its own essence, how could it grasp the transformed, which it thoroughly penetrates as empty, as the mark of a large body? The sūtra says "non-body" because it is not a body that has real substance, is conditioned and contaminated, and is discriminated; saying "large body" is because it is provisionally existent, unconditioned, uncontaminated, and free from grasping at a body. When the Buddha asked whether the body was large or not, he was speaking of the bodily marks grasped by those false sentiments; following the question asked, I answered saying "extremely large." If based on the real principle, all are non-bodies; it is simply explaining "non-body" as the "large body." If one can thoroughly penetrate the mark of body and non-body, one can mature all sentient beings. Therefore, bodhisattvas should know that the reward body is unconditioned and uncontaminated, and because it does not grasp at itself, toward those who are transformed one also should not grasp them as the mark of a large body. Therefore Vasubandhu's commentary states this meaning in verse: > — English (machine translation) (machine translation) - [Previous: 1.119](https://indike.org/pramana/in.bauddha.taisho.2735.1.119) - [Next: 1.121](https://indike.org/pramana/in.bauddha.taisho.2735.1.121) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2735.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2735~en-mt.1.120) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2735.1.120](https://indike.org/pramana/in.bauddha.taisho.2735.1.120) · Pramāṇa