[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) › [金剛般若經贊述](https://indike.org/pramana/in.bauddha.taisho.1700) › 1.185 # 金剛般若經贊述 1.185 金剛般若經贊述 1.185 - **Language:** Classical Chinese ### [1.185](https://indike.org/pramana/in.bauddha.taisho.1700.1.185) 無著意者，此段經文即是第四欲得法身，於中上來明得言說法身竟，此第二明欲得證得法身。於中有二，謂一者、智相至得法身住處，謂無分別智能契得真如法身，即以智相為住處也；二者、福相至得法身住處，此明初也。謂前欲得色身，佛言色身虛妄，教求法身；欲求法身，先修諸真之智，即是菩提法身，故名智相。由求智相法身故，佛以真如法身為問，謂外事中而有執他可得菩提，隨眾生機有可說法；於內無相法身之中，本無智身菩提可得，亦無法而可說，故以為問也。善現答言義亦同，然解佛意故約真如理彼二俱無也。謂於內真如理不可說非法非非法，故即無說無取也；於外聽者，依真如理不可取故，無聞無得也。此即說、聽皆依真如也。世親釋意說證真如，故不說法、非法，聽離妄執故不取法、非法。謂法者，所執人、法為有故；非法者，所撥圓成為空故也。依等五義配文者，如論自顯也。 > As for Asaṅga's intention, this section of the sūtra text is precisely the fourth: desiring to attain the dharmakāya. Therein, above, the explanation of attaining the verbal dharmakāya was completed; this second \[part\] clarifies the desire to attain the realised dharmakāya. Within this there are two: first, the sign of wisdom reaching the ādhāra of the attained dharmakāya, meaning that non-conceptual wisdom can accord with and attain the dharmakāya of tathatā, taking the sign of wisdom as its ādhāra; second, the sign of merit reaching the ādhāra of the attained dharmakāya; this explains the first. That is to say, previously desiring to attain the physical body, the Buddha said the physical body is illusory, teaching one to seek the dharmakāya; desiring to seek the dharmakāya, one first cultivates the wisdom of all truths, which is the dharmakāya of bodhi, hence called the sign of wisdom. Because of seeking the dharmakāya of the sign of wisdom, the Buddha questions him regarding the dharmakāya of tathatā, meaning that in external matters there is clinging that another can attain bodhi, and in accordance with the capacities of sentient beings there can be teaching the Dharma; whereas within the signless dharmakāya, fundamentally there is no bodhi of the wisdom body to be attained, nor any phenomenon to be taught; hence he questions him about this. Subhūti's answer is identical in meaning: understanding the Buddha's intent, he relies on the principle of tathatā, in which both are absent. That is, within the principle of tathatā it cannot be called either phenomenon or non-phenomenon, hence there is neither teaching nor grasping; for the listener on the outside, because it cannot be grasped according to the principle of tathatā, there is neither hearing nor attainment. Thus both teaching and listening are based on tathatā. The intent of Vasubandhu's explanation is that having realised tathatā, one does not speak of phenomena or non-phenomena; and listening free from deluded clinging, one does not grasp phenomena or non-phenomena. 'Phenomena' means grasping the person and phenomena as existent; 'non-phenomena' means rejecting the consummate nature as empty. The correlation of the text according to the five meanings, etc., is as shown in the treatise itself. > — English (machine translation) (machine translation) - [Previous: 1.184](https://indike.org/pramana/in.bauddha.taisho.1700.1.184) - [Next: 1.186](https://indike.org/pramana/in.bauddha.taisho.1700.1.186) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1700.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1700~en-mt.1.185) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1700.1.185](https://indike.org/pramana/in.bauddha.taisho.1700.1.185) · Pramāṇa