[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) › [金剛般若疏](https://indike.org/pramana/in.bauddha.taisho.1699) › 2.6 # 金剛般若疏 2.6 金剛般若疏 2.6 - **Language:** Classical Chinese ### [2.6](https://indike.org/pramana/in.bauddha.taisho.1699.2.6) 「復次，須菩提！於法應無所住行於布施」下，此第二章經答修行、降伏心二問。前明以初發心故，得住大乘不發心、不得住大乘，故發心與住二事相成，故合詶也。今二門亦爾，以修行故，得降伏顛倒。若不修無得萬行，以何降伏有得煩惱？故二門相成，故須合詶也。又四門次第，前須發心，發心故得住大乘，住大乘故修行，修行故煩惱得降伏也。然此經文略，意含非可一言得盡，今更以數義釋之：一者、前章正辨發菩提心，今此一章辨於修行。所以明此二者，如《華嚴經》善財童子於一一善知識所，皆自稱云「已發菩提之心，未知云何修菩薩行，學菩薩道？」故知前須發心，然後修行菩提心，即是願義。今之一章辨菩薩行義。菩薩之道雖復多門，統其大歸，不出願、行。然願門雖多，略為四弘誓願；行門無量，略為六波羅蜜。四弘誓願者：一、未度苦海，令其得度；二、未脫業煩惱縛，令得脫之；三、未得道諦之安，令得安之；四、未得滅諦涅槃，令得涅槃。前章明一切眾生皆得涅槃，即是四願之中略舉後究竟願也。今一章經略舉六度中最初行也。然前章舉於後願，則攝得三願；後章舉初行，則攝於五行。問：云何後願得攝前願，云何初行得攝後行耶？答：後願既令眾生皆得滅諦涅槃，豈不度苦脫集見道諦耶？次辨初行攝後行者，論云「檀義攝於六，資生無畏法。此中一二三，名為修行住。」此偈意明六度悉名為檀義。但檀義有三種：一、資生檀，即是布施資益眾生，亦是以資生之物以用布施；二者、無畏檀，持戒、忍辱、持戒，即不犯財奪命，即是施物無畏；忍辱不加報於物，亦是施物無畏，故此兩度名無畏檀。精進、禪定、智慧此之三度，名為法檀。言法檀者，以法施物，故名法檀。精進則說法無倦，禪定則知他人心方能說法，般若是智慧、正能說法，故此三種名為法檀。言一二三者：一、即是資生檀也；二、則戒忍；三、即後三度也。又此中依般若修行但明布施者，如攝五品檀說，具攝於五故，又略舉初故，又檀則攝眾生之要法故也。又前章經明菩薩內有大慈大悲，此一章經明菩薩方便，外能赴救。所以者何？菩薩發菩提心，以赴緣度物為務。故《大品》云「菩薩大事者，所謂不捨一切眾生。」然度眾生，必須二事：一者、內有慈悲心；二者、外有方便救濟。前章明遍拔眾生生死苦，即是大悲心義；與眾生大涅槃樂，即是大慈心義。雖內有慈悲之心，未有慈悲之事，是故今辨菩薩修行布施等萬行而拔濟之，令其離苦、使其得樂，即是成上慈悲之義。問曰：上辨內有慈悲，今明外能赴救，何須般若？答：上辨內有慈悲，要須般若；若無般若，則慈悲不成。故《大論》云「慈悲與實相合行」。大悲雖拔其苦，而實無所拔；大慈雖與其樂，而實無所與。故慈悲不妨畢竟空，畢竟空不妨慈悲心，故雖行畢竟空觀，而不捨大慈大悲；雖行大慈大悲，不捨畢竟空觀。故知即以畢竟空為慈悲、即以慈悲為畢竟空，故慈悲未曾不空、空未曾不慈悲也。今明修行亦與實相合行，故雖修萬行而實無所行、雖無所行而常修萬行，故行無所行，無所行故，具二慧也。又前章經正明菩薩度於眾生，始識眾生相、識於度相。知度無所度，方是識度；知眾生無眾生，方始識眾生。今此章經正辨度義，前雖識度，猶未正度，如雖復識病，猶未授藥。今此章經正明度義，即是正授於藥。亦前章正明識病，此章正明識藥。眾生即是病，由般若故，能識眾生，即是由般若故能識病也。今修萬行，竝為眾生，是故萬行悉名為藥。由般若故，解悟萬行；由般若故，方能識藥。又前章經正辨眾生空，今此章經明諸法空。前辨雖度眾生，無眾生可度，故是眾生空；今明雖修萬行，實無所修，即是法空。問曰：《大品》開宗則云「不見菩薩及菩薩字」，此經開宗何因緣故，但言「不見眾生」？答：《大品》不見菩薩，即不見眾生；此經辨不見眾生，即不見菩薩。但兩經互舉，能所不同耳。又《大品》正勸菩薩學般若，或者便謂有菩薩能學、般若所學。為此義故，前破菩薩，明不見菩薩。此經明菩薩發菩提心，欲度眾生，便謂有眾生可度，是故今破無有眾生。問曰：何因緣故，前辨眾生空，今明法空以為說般若耶？答曰：般若未曾空與不空，但眾生多滯有病，故破有病，明於空耳。有病既息，空則不留，如大火炎，不可四觸。但佛在世時，眾生根利，直聞說空，不取空相，故無所依止，即便得道也。 > From "Furthermore, Subhūti, a bodhisattva should practice dāna without abiding in dharmas" onward, this second chapter of the sūtra answers the two questions regarding practice and subduing the mind. Previously it was explained that because of generating the initial resolve, one is able to abide in the Mahāyāna, whereas without generating the resolve, one cannot abide in the Mahāyāna; thus the two matters of generating the resolve and abiding accomplish one another, and were answered together. The present two gates are also like this: because of practicing, one is able to subdue inversion. If one does not cultivate the myriad practices of non-apprehension, with what could one subdue the afflictions of apprehension? Thus the two gates accomplish one another, and so must be answered together. Furthermore, in the sequence of the four gates: first one must generate the resolve; because of generating the resolve, one is able to abide in the Mahāyāna; because of abiding in the Mahāyāna, one practices; because of practicing, afflictions are subdued. However, the text of this sūtra is concise, and its meaning is profound and cannot be exhausted in a single statement. Now, we explain it further through several senses: First, the previous chapter properly distinguished generating the bodhicitta, while this present chapter distinguishes practice. As to why these two are explained: just as in the Avataṃsaka Sūtra the youth Sudhana at the place of each and every good friend declares of himself, "I have already generated the bodhicitta, but I do not yet know how to cultivate bodhisattva practice and train in the bodhisattva path." Hence we know that first one must generate the resolve, and afterward practice. The bodhicitta is the sense of vow. The present chapter distinguishes the sense of bodhisattva practice. Although the bodhisattva path has many gates, when subsuming their great culmination, they do not go beyond vows and practices. However, although the gates of vows are many, they are briefly stated as the four great vows; the gates of practice are immeasurable, but are briefly stated as the six pāramitās. As for the four great vows: 1. Those who have not yet crossed the ocean of suffering, to cause them to cross; 2. Those who have not yet been freed from the bonds of karma and affliction, to cause them to be freed; 3. Those who have not yet attained the peace of the noble truth of the path, to cause them to attain it; 4. Those who have not yet attained the noble truth of cessation, nirvāṇa, to cause them to attain nirvāṇa. The previous chapter explained that all sentient beings are caused to attain nirvāṇa; that was briefly setting forth the final, ultimate vow among the four vows. The present chapter of the sūtra briefly sets forth the initial practice among the six pāramitās. Thus, the previous chapter setting forth the final vow subsumes the \[preceding\] three vows, and the subsequent chapter setting forth the initial practice subsumes the \[subsequent\] five practices. Question: How does the final vow subsume the preceding vows, and how does the initial practice subsume the subsequent practices? Answer: Since the final vow causes sentient beings all to attain the noble truth of cessation, nirvāṇa, how could it not deliver them from suffering, free them from accumulation, and cause them to see the noble truth of the path? Next, distinguishing how the initial practice subsumes the subsequent practices: the treatise states, "The meaning of dāna subsumes the six: material goods, fearlessness, and the Dharma. Herein, one, two, and three are named the abiding of practice." The meaning of this verse explains that the six pāramitās are all designated by the meaning of dāna. However, the meaning of dāna has three kinds: 1. Dāna of material goods, which is giving to support and benefit sentient beings, and is also giving by using material goods that sustain life; 2. Dāna of fearlessness: moral discipline and patience. Moral discipline means not violating wealth or taking life, which is giving fearlessness to living beings; patience means not retaliating against living beings, which is also giving fearlessness to living beings; hence these two pāramitās are called the dāna of fearlessness. Vigor, meditative concentration, and wisdom—these three pāramitās are called the dāna of the Dharma. As for the dāna of the Dharma, it is giving the Dharma to living beings, hence it is called the dāna of the Dharma. Through vigor one expounds the Dharma without weariness; through meditative concentration one knows the minds of others and only then can expound the Dharma; prajñā is wisdom and can properly expound the Dharma; hence these three kinds are called the dāna of the Dharma. As for "one, two, and three": "one" is the dāna of material goods; "two" is moral discipline and patience; "three" is the subsequent three pāramitās. Moreover, as to why only dāna is explained here regarding practicing according to prajñā: just as in the explanation of dāna subsuming the five kinds, it fully subsumes the five; also it is briefly setting forth the initial one; and furthermore dāna is the essential dharma for gathering sentient beings. Furthermore, the previous chapter of the sūtra explained that the bodhisattva internally possesses great benevolence and great compassion; this chapter of the sūtra explains that the bodhisattva possesses skillful means and externally can go to their rescue. Why is this? The bodhisattva generates the bodhicitta and takes responding to conditions to deliver living beings as their business. Hence the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra says, "The great enterprise of a bodhisattva is what is called not abandoning all sentient beings." However, to deliver sentient beings, two things are necessary: first, internally possessing a mind of benevolence and compassion; second, externally possessing skillful means to rescue them. The previous chapter explained completely pulling sentient beings out of the suffering of birth and death, which is the meaning of the mind of great compassion; giving sentient beings the bliss of great nirvāṇa, which is the meaning of the mind of great benevolence. Although internally possessing the mind of benevolence and compassion, the acts of benevolence and compassion have not yet been carried out; therefore, now we distinguish the bodhisattva's practicing the myriad practices such as dāna to pull them out and rescue them, causing them to leave suffering and attain bliss, which accomplishes the above meaning of benevolence and compassion. Question: Above it was distinguished that internally there is benevolence and compassion, and now it is explained that externally there is the ability to go to their rescue; why is prajñā necessary? Answer: Above it was distinguished that internally there is benevolence and compassion, but prajñā is essential; without prajñā, benevolence and compassion are not accomplished. Hence the Mahāprajñāpāramitopadeśa states, "Benevolence and compassion are practiced together with dharmatā." Although great compassion pulls out their suffering, in reality nothing is pulled out; although great benevolence gives them bliss, in reality nothing is given. Therefore benevolence and compassion do not obstruct ultimate emptiness, and ultimate emptiness does not obstruct the mind of benevolence and compassion. Thus although practicing the contemplation of ultimate emptiness, one does not abandon great benevolence and great compassion; although practicing great benevolence and great compassion, one does not abandon the contemplation of ultimate emptiness. Hence we know that ultimate emptiness is itself benevolence and compassion, and benevolence and compassion are themselves ultimate emptiness; thus benevolence and compassion are never not empty, and emptiness is never not benevolence and compassion. Now, explaining practice as also being carried out together with dharmatā: thus although cultivating the myriad practices, in reality there is nothing practiced; although there is nothing practiced, one constantly cultivates the myriad practices. Therefore, one practices without any practice, and because there is no practice, one is endowed with the two wisdoms. Furthermore, the previous chapter of the sūtra properly explained the bodhisattva's delivering sentient beings, and only then recognizing the lakṣaṇa of sentient beings and recognizing the lakṣaṇa of delivering. Knowing that delivering has nothing to deliver is only then recognizing delivering; knowing that sentient beings have no sentient beings is only then beginning to recognize sentient beings. Now, this chapter of the sūtra properly distinguishes the meaning of delivering: previously, although recognizing delivering, one had not yet properly delivered, just as although recognizing an illness, one has not yet administered medicine. Now this chapter of the sūtra properly explains the meaning of delivering, which is properly administering medicine. Also, the previous chapter properly explained recognizing the illness, and this chapter properly explains recognizing the medicine. Sentient beings are the illness; due to prajñā, one can recognize sentient beings, which means due to prajñā one can recognize the illness. Now, cultivating the myriad practices is entirely for the sake of sentient beings; therefore, the myriad practices are all named medicine. Due to prajñā, one comprehends the myriad practices; due to prajñā, one is only then able to recognize the medicine. Furthermore, the previous chapter of the sūtra properly distinguished the emptiness of sentient beings, while this chapter of the sūtra explains the emptiness of all dharmas. Previously it was distinguished that although delivering sentient beings, there are no sentient beings to be delivered, which is the emptiness of sentient beings; now it is explained that although cultivating the myriad practices, in reality there is nothing cultivated, which is the emptiness of dharmas. Question: In setting forth its main theme, the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra says, "not seeing a bodhisattva or the word bodhisattva"; for what reason does this sūtra, in setting forth its main theme, only say "not seeing sentient beings"? Answer: In the Pañcaviṃśatisāhasrikā, not seeing a bodhisattva is itself not seeing sentient beings; in this sūtra, distinguishing not seeing sentient beings is itself not seeing a bodhisattva. It is merely that the two sūtras each set forth one side, differing as agent and object. Furthermore, the Pañcaviṃśatisāhasrikā properly encourages the bodhisattva to train in prajñā, so someone might think there is a bodhisattva who can train and prajñā that is trained in. For this reason, it first refutes the bodhisattva, explaining that one does not see a bodhisattva. This sūtra explains that the bodhisattva generates the bodhicitta wishing to deliver sentient beings, and one would then think there are sentient beings who can be delivered; therefore, it now refutes this, showing there are no sentient beings. Question: For what reason does it first distinguish the emptiness of sentient beings and now explain the emptiness of dharmas to expound prajñā? Answer: Prajñā has never been empty or non-empty; it is only that sentient beings mostly cling to the illness of existence, so to refute the illness of existence, emptiness is explained. Once the illness of existence has ceased, emptiness does not remain, just like a great flaming fire that cannot be touched from any of the four sides. However, when the Buddha was in the world, the faculties of sentient beings were sharp: simply hearing emptiness explained, they did not grasp at the lakṣaṇa of emptiness, and having nothing upon which to rely, they immediately attained the Way. > — English (machine translation) (machine translation) - [Previous: 2.5.5](https://indike.org/pramana/in.bauddha.taisho.1699.2.5.5) - [Next: 2.7](https://indike.org/pramana/in.bauddha.taisho.1699.2.7) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1699.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1699~en-mt.2.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1699.2.6](https://indike.org/pramana/in.bauddha.taisho.1699.2.6) · Pramāṇa