[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) › [金剛般若波羅蜜經略疏](https://indike.org/pramana/in.bauddha.taisho.1704) › 1.38 # 金剛般若波羅蜜經略疏 1.38 金剛般若波羅蜜經略疏 1.38 - **Language:** Classical Chinese ### [1.38](https://indike.org/pramana/in.bauddha.taisho.1704.1.38) 問：云何得知此文等中有三種般若？為《論》解云「檀等是法性所彰，又從法異流」，即知是實相般若；檀度等中有修得無分別智，即是觀照般若。為下文菩薩菩薩，論主解云「初菩薩者是聖菩薩，第二菩薩者是凡夫菩薩」，即知凡夫菩薩中有其兩義：一凡夫菩薩與聖為，詮即是教智。第二凡夫菩薩由未證法身但依教生智，利生受記亦依教智，故是文字般若。此之三相無二無別，自性離故。言實性者，性本空寂，有佛無佛體相常住，不遷不變無作無起，不來不去不動不轉，但因緣有猶若虛空。故《經》云「三界虛妄唯一心作，十二因緣是皆一心，無有作者無有知者，一切諸法隨心轉故。」是以即斯而言，雖復剋勤備修，積德雲興而無增；息累塵境，浮冥至寂而無減。然依本來無始世界熏修對治因緣行故，說離煩惱妄想，深心清淨轉勝，聖若現前無為緣集，菩提涅槃妙果圓極，功顯於此。故《經》言「觀一切法不生不滅因緣而有，順如能善達斯趣者，生死塵累不待遣而自亡，涅槃真證不假飾而圓備。功顯自本無有作者，惑非我除淨非我瑩，德窮常樂不遷不變。觀照文字義亦同然。何以故？無二無別故。此可思準之。 > Question: How is it known that within this text and so forth there are three kinds of prajñā? Because the Commentary explains: "Giving and so forth are manifested by the dharma-nature, and also flow distinctly from the Dharma," thus one knows this is true-mark prajñā; within the pāramitā of giving and so forth, there is non-conceptual wisdom cultivated and attained, which is contemplative prajñā. Because regarding "bodhisattva, bodhisattva" in the later text, the commentator explains: "The first bodhisattva is a noble bodhisattva, and the second bodhisattva is an ordinary-being bodhisattva," thus one knows that within the ordinary-being bodhisattva there are two meanings: first, an ordinary-being bodhisattva acts as an expounder for the noble, which is teaching-wisdom. Second, because an ordinary-being bodhisattva has not yet realized the dharmakāya and only generates wisdom relying on the teaching, their benefiting of beings and receiving of predictions also rely on teaching-wisdom, and therefore it is literary prajñā. These three marks are non-dual and undivided, because their self-nature is free. As for the "true nature," its nature is originally empty and quiescent; whether a Buddha exists or not, its essence and marks are permanently abiding, unshifting, unchanging, unmade, unarisen, not coming, not going, unmoving, and unturning; it exists merely through causes and conditions, just like empty space. Hence the sūtra says: "The three realms are false and made solely by the one mind; the twelve links of dependent origination are all the one mind; there is no agent and no knower, because all dharmas turn according to the mind." Therefore, speaking in terms of this: although one may diligently cultivate all practices and virtues gather like clouds, there is no increase; though one rests from the burdens of sensory objects and drifts into darkness reaching ultimate quiescence, there is no decrease. Yet, relying on the practice of causes and conditions that perfume, cultivate, and counteract since beginningless realms, one is said to be free from defilements and false thoughts, the profound mind becomes progressively purer and superior, the noble state appears before one, unconditioned conditions congregate, and the marvelous fruits of bodhi and nirvāṇa become utterly perfect—their efficacy is manifested here. Hence the sūtra says: "Contemplate all dharmas as unarisen and unceasing, existing through causes and conditions." If one can well penetrate this purport in accordance with tathatā, the dust and burdens of birth and death will perish of themselves without waiting to be dispelled, and the true realization of nirvāṇa will be fully complete without relying on adornment. The efficacy is manifested from the original ground without any agent; delusion is not eliminated by me, purity is not polished by me, and virtue culminates in the constant and blissful, unshifting and unchanging. The meaning of contemplative and literary \[prajñā\] is also the same. Why? Because they are non-dual and undivided. This may be contemplated and measured accordingly. > — English (machine translation) (machine translation) - [Previous: 1.37](https://indike.org/pramana/in.bauddha.taisho.1704.1.37) - [Next: 1.39](https://indike.org/pramana/in.bauddha.taisho.1704.1.39) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1704.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1704~en-mt.1.38) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1704.1.38](https://indike.org/pramana/in.bauddha.taisho.1704.1.38) · Pramāṇa