[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) › [金剛三昧經論](https://indike.org/pramana/in.bauddha.taisho.1730) › 2.63 # 金剛三昧經論 2.63 金剛三昧經論 2.63 - **Language:** Classical Chinese ### [2.63](https://indike.org/pramana/in.bauddha.taisho.1730.2.63) 論曰：別明觀行六分之中，此下第三明本覺利。依無生行能會本覺，方得普化饒益一切，由是義故次演說之。就文有三：一者廣明本覺利益、二者以偈讚頌、三者時眾得益。初中有二：一者因動明靜，略標本利之宗；二者從微至著，廣說本利之義。初中有三：一者寄身移動以標本利、二者因言往復以標本利、三者放光讚頌本利。初中，言無住菩薩者，此人雖達本覺本無起動，而不住寂靜、恒起普化，依德立號，名曰無住。無住之德契合本利，故因此人以表其宗。言一味真實不可思議者，則前品說心無生行不可思議等也。從遠近來親如來座者，其先座處去佛座遠，聞前品已遷至近處。表其先時未聞深法，位在凡愚去佛果遠；今聞佛說得本覺利，自知當得佛果在近也。專念諦聽入清白處身心不動者，已近佛座時專念於諦聽，入本清淨明白之處，隨本覺靜身心不動。因此即表入本覺時，達本無動、得無所得也。 > The treatise states: Among the six divisions distinctively clarifying contemplative practice, from here below is the third, clarifying the benefit of innate awakening. Relying on the practice of non-arising, one can unite with innate awakening, and only then can one universally transform and benefit all; for this reason, it is expounded next. In the text there are three: first, extensively clarifying the benefit of innate awakening; second, praising it with verses; third, the assembly at that time obtaining benefit. In the first there are two: first, clarifying stillness by means of movement, briefly indicating the central tenet of original benefit; second, going from subtle to manifest, extensively explaining the meaning of original benefit. In the first there are three: first, using bodily movement to indicate original benefit; second, using the exchange of words to indicate original benefit; third, emitting light and praising original benefit in verse. In the first, as for "Bodhisattva Non-abiding": although this person realizes that innate awakening originally has no stirring, he does not abide in quiescence and constantly initiates universal transformation; establishing his title according to his virtue, he is named Non-abiding. The virtue of non-abiding tallies with original benefit; therefore, through this person its central tenet is expressed. As for "the single taste, real, and inconceivable \[Dharma\]," it refers to what was taught in the previous chapter, that "the mind's activity of non-arising is inconceivable," and so forth. As for "came from afar to draw near to the Tathāgata's seat," his former seat was far from the Buddha's seat; having heard the previous chapter, he moved to a closer place. This expresses that previously, not having heard the profound Dharma, his stage was among ordinary fools, far from the fruit of Buddhahood; now, hearing the Buddha's explanation, he attains the benefit of innate awakening and knows of himself that attaining the fruit of Buddhahood is near. As for "single-mindedly and attentively listening, entering a pure and lucid state, unmoved in body and mind," having drawn near to the Buddha's seat, he focused single-mindedly on listening attentively, entering the fundamentally pure and lucid state, unmoved in body and mind in accord with the stillness of innate awakening. Thereby it signifies that upon entering innate awakening, one realizes that the fundamental is unmoving and attains what is non-attainable. > — English (machine translation) (machine translation) - [Previous: 2.62](https://indike.org/pramana/in.bauddha.taisho.1730.2.62) - [Next: 2.64](https://indike.org/pramana/in.bauddha.taisho.1730.2.64) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1730.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1730~en-mt.2.63) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1730.2.63](https://indike.org/pramana/in.bauddha.taisho.1730.2.63) · Pramāṇa