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# 金剛經纂要刊定記 3.88

金剛經纂要刊定記 3.88

- **Language:** Classical Chinese

### [3.88](https://indike.org/pramana/in.bauddha.taisho.1702.3.88)

二者，經從「復次，須菩提！於法應無所住行於布施，乃至須菩提！菩薩但應如所教住，不住等者。」等有二意：一則等於餘文，如上所引。二則等於餘義，謂等餘戒等五也。此則雖是指經便兼釋義，則波羅蜜是所應，戒等是能應，能所兩合故云相應。由是但行施戒等不能離相，或行離相不行施戒等，皆非相應行。直於行施戒等處離相，離相處行施戒等，方得名為相應行也。

> In the second, the sūtra goes from "Furthermore, Subhūti, in phenomena one should practice generosity without abiding in anything..." up to "...Subhūti, a bodhisattva should only abide as taught, not abiding..." and so forth. "And so forth" has two meanings: first, it equates to the rest of the text, as quoted above; second, it equates to the rest of the meanings, meaning it equates to the remaining five \[pāramitās\] such as morality and so on. Although this points to the sūtra, it concurrently explains the meaning: the pāramitā is that which is to be conformed with, and morality and the rest are that which can conform; since subject and object both unite, it is called "corresponding." Consequently, merely practicing generosity, morality, and so on without being able to be free from signs, or practicing freedom from signs without practicing generosity, morality, and so on—these are all non-corresponding practices. Only when one is free from signs directly in the practice of generosity, morality, and so on, and practices generosity, morality, and so on in the place of freedom from signs, can it truly be called corresponding practice.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1702~en-mt.3.88) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1702.3.88](https://indike.org/pramana/in.bauddha.taisho.1702.3.88) · Pramāṇa
