[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) › [本業瓔珞經疏](https://indike.org/pramana/in.bauddha.taisho.2798) › 1.23.4 # 本業瓔珞經疏 1.23.4 本業瓔珞經疏 1.23.4 - **Language:** Classical Chinese ### [1.23.4](https://indike.org/pramana/in.bauddha.taisho.2798.1.23.4) 名不了義。 此中一段問果報二種法身。 此問所以來者。 上來四問。 但問名字觀行釋義。 未明法身大用。 是以敬首菩薩。 今問法身為色為心也。 發於二問。 第一問。 從初地至無垢。 世間報為何心相也。 二問。 從初至無垢地。 出世間報法身復何色相也　佛子出世間果者。 先答上出世間果報也。 從初地至佛地。 各有二身者。 一是法性身。 二為應化身。 法性身者。 必無非法。 無非法者。 即無相實義。 此義之體名為法身。 法身實照。 應即假形。 是以形之麁細。 壽命修□。 皆是應感之影跡。 非佛有之。 有之在感。 是以形壽之相。 出眾生之□。 如似百川之影。 影在百川。 日照無二。 日雖無二。 百川之影。 皆是日□。 □亦爾。 真不作應。 無非真應。 如影出百川。 應出感心也。 真應如此。 以為二身。 故言各有二身也。 於第一義諦已下。 舉境以釋法身實照也。 實智法身者。 正明法身體實之智也。 法名自體者。 釋上法。 集藏為身者。 釋上身。 以眾德積聚為體故。 言集藏為身也。 一切眾生善根。 感此實智法身故。 法身能起外用殊能故。 言應現無量身也。 所謂一切國土身已下。 隨其幾感現種種身也　佛子土名一切賢聖所居已下。 訖淨土之門。 明法身所居之處為土也。 言土者。 是疆界之名也。 故云土名一切所居處也。 是故一切眾生賢聖各自居土者。 眾生者赤肉凡天。 居不淨報土。 賢名三十心人所居之土。 聖者十二人所居土也。 故言。 是故一切眾生賢聖。 各自居果報之土也。 然土無定方。 以無相為體。 而淨穢在眾生心。 如鏡像無形。 美惡由已。 故眾生果報不同。 各有所住也。 若凡夫眾生住五陰為正報者。 凡夫五陰。 以善惡因所得五陰為住土也。 山林共有故。 為依報土也。 初地聖已下。 至盡非淨土者。 明十一聖人。 亦報智為土。 以百劫解解相乘。 前後相住。 為報土也。 唯佛一人。 凝神獨照。 居天寂空。 原真境理也。 是故我昔為普光堂者。 舉華嚴第二會說名號之土。 以證今說也　從佛子初地一念已下。 釋法身無方大用也。 初地法身智成就百萬阿僧祇功德者。 正欲嘆妙覺圓明。 法身無相故。 先舉初地法身。 能雙心並照。 非凡夫心識所量顯出。 妙覺法身。 無名無相也。 但就應化道中者。 釋上法身無名無相。 而就應迹中。 可名百佛。 初地化千佛。 二地化萬佛。 三地化乃至十地無量身化有縛有解。 其法身處平等無二。 語體澄湛。 亦無彼此。 何有初地行少。 十地行多也。 故言但就應化可言百千也。 其法身處。 心心寂滅。 上不見佛可求。 下不見無明諸見可斷。 眾生可化也。 但以世諦緣用化中。 有求有得也。 佛子亦可得言修三賢法已下。 上明法身理絕眾相。 今明非無用相要從修相而入。 故言修三賢法入聖人位也。 佛子乃至三賢十地之名亦無名無相者。 舉理彰用故。 無名相也。 但以應化故。 古佛道法。 用相常同。 故言古佛道法有十地名也。 下勸時會受持。 理用平等故。 言一切佛法等無有異也　從佛子世間果報者已下。 訖果報之名數已來。 答上第二問。 世間應身果報四十三人瓔珞。 王位寶輪。 別異不同也。 銅寶瓔珞者。 解習種性中應身。 銀寶瓔珞者。 性種性中應身。 金剛寶瓔珞者。 道種性中應身。 百寶瓔珞者。 初地菩薩應身作四天王也。 千寶瓔珞者。 二地菩薩應忉利王。 萬寶瓔珞者。 三地菩薩應為炎天王。 億寶瓔珞者。 四地菩薩作兜率天王。 不可數天寶瓔珞者。 五住菩薩作化樂王。 摩尼寶瓔瓔者。 六地菩薩作他化自在天王。 千色惠光瓔珞者。 七地菩薩作梵天王。 師子寶光瓔珞者。 八地菩薩作二禪天王。 > …is called incomplete meaning. This section asks about the two kinds of dharmakāya as karmic fruition. As for why this question comes up: the four previous questions only inquired into names, contemplative practices, and their explanations, but did not clarify the great functioning of the dharmakāya. Therefore, Jingshou Bodhisattva now asks whether the dharmakāya is form or mind. He raises two questions. The first question: From the first ground to the immaculate \[ground\], what mental characteristics constitute worldly retribution? The second question: From the first to the immaculate ground, what physical characteristics of form does the dharmakāya as supramundane retribution possess? / Regarding "O sons of the Buddha, the supramundane fruition…": this first answers the supramundane fruition and retribution asked above. As for "From the first ground to the buddha ground, each possesses two bodies": one is the dharma-nature body, and the second is the response-and-transformation body. The dharma-nature body is certainly devoid of non-dharma. Being devoid of non-dharma means the signless real meaning; the essence of this meaning is named the dharmakāya. The dharmakāya is real illumination, while the response is provisional form. Thus, whether forms are coarse or subtle, and whether lifespans are long or \[…\] are entirely the shadow-traces of resonant response; they are not possessed by the Buddha. Their existence lies in the resonant response. Therefore, characteristics of form and lifespan issue from the \[…\] of sentient beings, just as the reflections in a hundred rivers have their reflection in the hundred rivers, while the sunlight shining upon them is without duality. Although the sun is without duality, the reflections in the hundred rivers are all the sun's \[…\]. \[…\] is also like this: the true \[body\] does not create responses, yet there is nothing that is not a true response; just as reflections arise in the hundred rivers, responses arise in the minds that resonate. The true and the responsive being like this constitute the two bodies; hence it is said that "each possesses two bodies." / From "In the supreme truth…" downward, it adduces the objective realm to explain the true illumination of the dharmakāya. "The dharmakāya of real wisdom" precisely clarifies the wisdom that realizes the reality of the dharmakāya's essence. "'Dharma' means self-nature" explains "dharma" above; "'an accumulation is called a body'" explains "body" above. Because the accumulation of myriad virtues serves as its essence, it is said that "an accumulation is called a body." The roots of goodness of all sentient beings evoke this dharmakāya of real wisdom; therefore, the dharmakāya can manifest external functioning and extraordinary capacity, and thus it is said to "responsively manifest immeasurable bodies." The passage from "the so-called bodies of all lands…" downward shows the manifestation of various bodies in accordance with their capacities and resonance. / Regarding "O sons of the Buddha, a land means the abode of all worthy and noble beings…" down to the conclusion of the section on pure lands: this clarifies that the abode of the dharmakāya is termed a land. A "land" is the designation for a territorial boundary; hence it is said that "a land means the abode of all." As for "Therefore, all sentient beings, worthies, and nobles each abide in their own lands": "sentient beings" refers to ordinary beings and devas of flesh and blood, who abide in impure retribution lands; "worthies" designates the land where people of the thirty minds abide; and "nobles" refers to the lands where the twelve \[noble\] persons abide. Therefore it says, "Hence all sentient beings, worthies, and nobles each abide in the land of their fruition and retribution." However, lands have no fixed location; they take signlessness as their essence, while purity and defilement reside in the minds of sentient beings, just as images in a mirror lack intrinsic form and beauty or ugliness depends on oneself. Thus, the karmic retributions of sentient beings differ, and each has their respective abode. If ordinary sentient beings abiding in the five aggregates is taken as primary retribution, the five aggregates of ordinary beings take the five aggregates obtained through good and evil causes as their dwelling land. Because mountains and forests are shared in common, they constitute environmental retribution lands. From "nobles of the first ground" downward to "all are not pure lands": this clarifies that the eleven noble persons also take retributive wisdom as their land; with realization succeeding realization over hundreds of kalpas, abiding before and after in succession, this constitutes a retribution land. Only the Buddha alone, with spirit concentrated and solitary illumination, abides in heavenly quiescence and emptiness, penetrating the principle of the realm of reality. Therefore, "when I was formerly in the Hall of Universal Radiance" adduces the land where the names were expounded in the second assembly of the Avataṃsaka \[Sūtra\] to verify the present exposition. / From "O sons of the Buddha, in a single thought on the first ground…" downward: this explains the vast, boundless functioning of the dharmakāya. In "the dharmakāya wisdom of the first ground accomplishes millions of asaṃkhyeyas of merits": precisely intending to praise the perfect radiance of wondrous enlightenment and the signlessness of the dharmakāya, it first adduces the dharmakāya of the first ground as able to illuminate both minds simultaneously, which cannot be measured by ordinary mental consciousness, in order to reveal that the dharmakāya of wondrous enlightenment is without name and without signs. As for "only in terms of the path of response and transformation": this explains that although the dharmakāya above is without name and without signs, in terms of response traces one may speak of a hundred buddhas; the first ground transforms into a thousand buddhas, the second ground into ten thousand buddhas, the third ground into…, up to the immeasurable bodies of the tenth ground transforming with bondage and liberation. In the realm of the dharmakāya, they are equal and without duality; in essence it is limpid and clear, without this or that. How could the first ground have few practices and the tenth ground have many practices? Therefore it says that only in terms of response and transformation can one speak of hundreds and thousands. In the realm of the dharmakāya, thought after thought is extinguished in quiescence: looking upward, there is no buddha to be sought; looking downward, there is no ignorance or views to be severed, nor are there sentient beings to be transformed. It is only through the functioning of conditions in worldly truth within transformation that there is seeking and obtaining. / From "O sons of the Buddha, it can also be said that cultivating the dharmas of the three classes of worthies…" downward: above, it clarified that the principle of the dharmakāya transcends all signs; now it clarifies that it is not devoid of signs of functioning, but must be entered from the signs of cultivation. Hence it says that cultivating the dharmas of the three classes of worthies one enters the stage of noble persons. Regarding "O sons of the Buddha, even the names of the three classes of worthies and ten grounds are also without name and without signs": because it adduces the principle to reveal the functioning, there are no names or signs. Yet, purely by way of response and transformation, the path and dharma of ancient buddhas always share identical signs of functioning; hence it says that the path and dharma of ancient buddhas have the names of the ten grounds. Below, it urges the assembly of the time to receive and uphold it; because principle and function are equal, it says, "all buddha-dharmas are equal and without difference." / From "O sons of the Buddha, worldly fruition and retribution…" down to the enumeration of names of retribution: this answers the second question above. As for the worldly response-body retributions of the forty-three persons, their jeweled necklaces, royal positions, and precious wheels are distinct and different. The bronze-jewel necklace explains the response body in the lineage of practice. The silver-jewel necklace is the response body in the lineage of nature. The adamantine-jewel necklace is the response body in the lineage of the path. The necklace of a hundred jewels is the first-ground bodhisattva's response body acting as king of the Four Heavenly Kings. The necklace of a thousand jewels is the second-ground bodhisattva's response as king of Trāyastriṃśa. The necklace of ten thousand jewels is the third-ground bodhisattva's response as king of the Yāma Deva\[loka\]. The necklace of a hundred million jewels is the fourth-ground bodhisattva acting as king of the Tuṣita Deva\[loka\]. The necklace of incalculable heavenly jewels is the fifth-abode bodhisattva acting as king of Nirmāṇarati. The maṇi-jewel necklace is the sixth-ground bodhisattva acting as king of Paranirmitavaśavartin. The necklace of thousand-colored wisdom light is the seventh-ground bodhisattva acting as king of the Brahma Heaven. The necklace of lion precious light is the eighth-ground bodhisattva acting as king of the Second Dhyāna Heaven. > — English (machine translation) (machine translation) - [Previous: 1.23.3](https://indike.org/pramana/in.bauddha.taisho.2798.1.23.3) - [Next: 1.23.5](https://indike.org/pramana/in.bauddha.taisho.2798.1.23.5) - [Up: 1.23](https://indike.org/pramana/in.bauddha.taisho.2798.1.23) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2798~en-mt.1.23.4) — English, machine translation ## Linked texts (1) - [菩薩瓔珞本業經](https://indike.org/pramana/in.bauddha.taisho.1485.1.84) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2798.1.23.4](https://indike.org/pramana/in.bauddha.taisho.2798.1.23.4) · Pramāṇa