[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) › 4.11 # 金剛般若疏 4.11 金剛般若疏 4.11 - **Language:** Classical Chinese ### [4.11](https://indike.org/pramana/in.bauddha.taisho.1699.4.11) 「可以三十二相觀如來不」下，此第十一章經。上已三章來各有其義，今復來者，上第三章中雖破如來法身有相無相一異等見，但耳眼之徒多言三十二相是佛，即更復生疑：以修三十二相業等故得三十二相身，有三十二相身即有法身，故知法身應有相好。為破此疑，故有此章來。又初周兩過明相好，後周亦兩過明相好，二會之信亦不可失。又近接前章總明正法平等無有高下；次章明無眾生可度，釋無下義。今了三十二相非佛，釋無高義。此一章經凡五句：一、佛牒疑情問；二、須菩提同迷答；三、佛舉輪王竝破；四、須菩提悟解；五、佛說偈呵之。問：《觀佛三昧經》云「若觀佛色聲皆滅重罪」，今云何見色聞聲行邪道耶？答：若得般若方便用，見色聞聲亦是佛，非色聲亦是佛，乃至非非色聲亦是佛。若不得般若方便，用五句皆非佛。故觀般若偈云「若人見般若，是則得解脫；若不見般若，是亦得解脫。若人見般若，是則為繫縛；若不見般若，亦為繫縛也。」 > From "Can the Tathāgata be contemplated by means of the thirty-two marks?" onward is the eleventh chapter of the sūtra. Above, three chapters have already appeared, each having its own meaning. As for why it appears again now: although the third chapter above refuted views of the Tathāgata's dharmakāya as possessing marks or lacking marks, being identical or different, and so forth, the crowd of ears and eyes mostly says that the thirty-two marks are the Buddha; thus a doubt arises yet again: because one cultivates the karma of the thirty-two marks and so forth, one attains the body of the thirty-two marks, and if there is the body of the thirty-two marks, there is the dharmakāya; hence we know that the dharmakāya must possess the major marks. To refute this doubt, this chapter appears. Furthermore, in the first cycle the major marks were explained twice, and in the second cycle the major marks are also explained twice; the faith of both assemblies must not be lost. In addition, closely connecting to the preceding chapter, it generally explained that the true Dharma is equal and without high or low; the next chapter explained that there are no sentient beings to be delivered, explicating the meaning of "no low." Now, realizing that the thirty-two marks are not the Buddha explicates the meaning of "no high." This chapter of the sūtra has five phrases in all: First, the Buddha cites the doubtful thought and asks; second, Subhūti replies while sharing the delusion; third, the Buddha adduces the wheel-turning king to refute it in parallel; fourth, Subhūti awakens and understands; fifth, the Buddha speaks a verse to reprove it. Question: The Guanfo sanmei jing says, "If one contemplates the Buddha's form and voice, heavy sins are entirely eradicated"; why does \[the verse\] here say that seeing form and hearing voice is practicing a heterodox path? Answer: If one attains the skillful means of prajñā, seeing form and hearing voice is also the Buddha, non-form and voice is also the Buddha, up to neither-form-nor-voice is also the Buddha. If one does not attain the skillful means of prajñā, none of the five phrases is the Buddha. Hence the verse contemplating prajñā says: "If a person sees prajñā, / that is attaining liberation; / if one does not see prajñā, / that is also attaining liberation. / If a person sees prajñā, / that is being in bondage; / if one does not see prajñā, / that is also being in bondage." > — English (machine translation) (machine translation) - [Previous: 4.10](https://indike.org/pramana/in.bauddha.taisho.1699.4.10) - [Next: 4.12](https://indike.org/pramana/in.bauddha.taisho.1699.4.12) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1699.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1699~en-mt.4.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1699.4.11](https://indike.org/pramana/in.bauddha.taisho.1699.4.11) · Pramāṇa