[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) › 3.31 # 金剛三昧經論 3.31 金剛三昧經論 3.31 - **Language:** Classical Chinese ### [3.31](https://indike.org/pramana/in.bauddha.taisho.1730.3.31) 論曰：此明佛地。亦有二句，先明捨義，即以三義顯其捨相。不住性空正智流易者，不住涅槃灰身滅智，智不滅故；量智續流隨根變易，作佛事故。大悲如相相不住如者，無緣大悲不取人法差別之相，故曰如相。恒涉六道未曾停息，故言相不住如。三藐曰正，三者云等，菩提言覺，總而言之謂正等覺，即是圓滿無上菩提，於中無住虛心不證。此三義中，前二不住涅槃故捨，後一不取菩提故捨。次明位狀。心無邊際者，歸一心源心體周遍，遍十方故無邊，周三世故無際。雖周三世而無古今之殊，雖遍十方而無此彼之處，以之故言不見處所。如是極果不與他共，唯乘如者之所來至，以之故言是至如來。上來別明五等位竟。 > The treatise says: This clarifies the buddha-ground. It also has two clauses: first, it clarifies the meaning of relinquishment, namely revealing the characteristics of relinquishment by means of three points. "Not abiding in emptiness-nature, correct cognition flowing and transforming" means not abiding in nirvāṇa where the body is turned to ashes and cognition is extinguished, because cognition is not extinguished; the cognition of quantities continues to flow, changing according to beings' faculties in order to perform the buddha-work. "Great compassion having the mark of thusness while the mark does not abide in thusness": unconditioned great compassion does not seize upon the distinguishing marks of persons or dharmas, hence it is said to 'have the mark of thusness.' Constantly operating across the six destinies without ever halting, it is therefore said that 'the mark does not abide in thusness.' 'Samyak' means correct, 'sam' means equal, and 'bodhi' means awakening; spoken collectively, it means correct and equal awakening, which is the complete, unexcelled bodhi, in which there is no abiding and which with an open mind one does not realize. Among these three points, the first two are relinquishment through not abiding in nirvāṇa; the latter one is relinquishment through not seizing upon bodhi. Next, it clarifies the condition of the stage. "The mind without boundaries": returning to the one mind's source, the essence of the mind is all-pervading; because it pervades the ten directions, it is without bounds; because it encompasses the three times, it is without limits. Although it encompasses the three times, it has no distinction between past and present; although it pervades the ten directions, it has no spatial location of 'here' and 'there'; on this account, it is said that 'one does not see any place.' Such an ultimate fruition is not shared with others; it is reached only by those who ride upon thusness; on this account, it is said that 'this is reaching the Tathāgata.' Above, the distinct clarification of the five equal stages is concluded. > — English (machine translation) (machine translation) - [Previous: 3.30](https://indike.org/pramana/in.bauddha.taisho.1730.3.30) - [Next: 3.32](https://indike.org/pramana/in.bauddha.taisho.1730.3.32) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1730.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1730~en-mt.3.31) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1730.3.31](https://indike.org/pramana/in.bauddha.taisho.1730.3.31) · Pramāṇa