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# 仁王護國般若波羅蜜多經疏 1.234

仁王護國般若波羅蜜多經疏 1.234

- **Language:** Classical Chinese

### [1.234](https://indike.org/pramana/in.bauddha.taisho.1709.1.234)

問：前云菩薩摩訶薩應如是住，此云乃至菩薩不觀相如，為復能住即所觀耶？答：設爾無失。謂令菩薩無相現前，所修勝行皆無相故。設於勝者亦不起心，正離自他住無相故。又解：應如是，住明住心也。教化四生，明修行也。不觀已下盡此段文，明降伏也。如次即是智恩斷因。因必具修，成果三德至究竟位報化法身。故初具明，佛深意也。從此第二徵其所以。

> Question: Earlier it was said, "A bodhisattva mahāsattva should dwell thus," while here it says, "even a bodhisattva does not contemplate characteristics or suchness." Is that which can dwell identical to that which is contemplated? Answer: Even if it were so, there would be no fault. It means that the bodhisattva is caused to have the signless present before them, because the excellent practices they cultivate are all signless. Even towards that which is superior, they do not give rise to mental \[conceptions\], precisely because they dwell in the signless, free from self and other. Another explanation: "Should dwell thus" clarifies the abiding mind; "transforming the four kinds of born beings" clarifies cultivating practice; from "not contemplating" down to the end of this passage clarifies subduing \[the mind\]. In sequence, these are precisely the causes of knowledge, grace, and abandonment. When these causes are fully cultivated, one attains the threefold virtues of the fruit, reaching the ultimate stage of the reward, transformation, and Dharma bodies. Thus explaining them fully at the beginning is the Buddha's profound intention. From here, the second \[part\] inquires into the reason for this.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1709~en-mt.1.234) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1709.1.234](https://indike.org/pramana/in.bauddha.taisho.1709.1.234) · Pramāṇa
