[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) › [金剛般若論會釋](https://indike.org/pramana/in.bauddha.taisho.1816) › 1.30 # 金剛般若論會釋 1.30 金剛般若論會釋 1.30 - **Language:** Classical Chinese ### [1.30](https://indike.org/pramana/in.bauddha.taisho.1816.1.30) 解不共義有二，初、標指，如畫金剛等；後、顯五通。依此不共義，初中有三，一、標，二、指，三、結。如畫金剛有二，一、如畫金剛，膊、跨則闊，其腰則狹，有動作故，喻令進趣。二、如畫金剛杵，兩頭闊，其腰狹，極堅勝故，令知深妙在信行地，佛地闊者，此喻文義俱長，淨心地狹，文義狹故。所以然者，有二義。以凡夫時，凡所修行，求佛果萬行究修，欲願廣大，雖有四善根位，欲入見道少別修行，從長時多分廣大意樂，故名闊。佛位中通業智見，證達利樂，皆是廣大，故說二文，正所廣闊。十地菩薩等地皆修一行，進求後地，雖少求佛位，非無分齊而修，故名狹。故隨三位，說經闊狹。又今為不定性及定性先未有種性發心者為問三，答有三，種性、發心、無分別行，令求佛果故，佛果及初位皆文義闊，十地行相彼雖有，而由不能修因言而顯，不須廣指，非二乘等初發心所行，故略指狹。結云，此顯不共義，諸經不爾，不名不共，由此所明理智闊狹故，此文字教，獨名曰金剛故。第三金剛稱不共義，顯五通依不共中意說，下文所說，五種依義，說相、攝持、安立、顯現，皆依此三地，離此地外，無別所明故。此三地各有多行所住處，故名上上依止，以非一故名上上，此中略不解般若，但說三慧，不論實相等不盡法故。 > In explaining the uncommon meaning, there are two parts: first, indicating and pointing out, as in the depiction of a vajra, etc.; second, revealing the five penetrations relying on this uncommon meaning. In the first part there are three: 1. marking, 2. pointing out, 3. concluding. “As in the depiction of a vajra” has two senses: First, like a depicted vajra whose shoulders and thighs are broad while its waist is narrow; because it involves movement, it is an analogy for urging progress. Second, like a depicted vajra pestle whose two ends are broad and whose waist is narrow; because it is extremely hard and supreme, it causes one to know that the profound and marvelous lies in the stage of practicing through faith. That the Buddha stage is broad is an analogy for both the text and meaning being extensive; that the stage of the pure mind is narrow is because both text and meaning are narrow. Why this is so has two meanings: Because at the time of an ordinary being, all practices that are cultivated seek the ultimate cultivation of the myriad practices of the Buddha fruit, and the wishes and vows are vast; although there is the stage of the four roots of goodness where one desires to enter the path of seeing with slightly distinct cultivation, from the perspective of their vast aspirations over a long period and for the most part, it is called “broad”. In the Buddha stage, the penetrated activities, wisdom, and vision, as well as the realization and attainment of benefit and joy, are all vast, so the texts of these two are precisely what is broad. Bodhisattvas of the ten grounds cultivate one practice equal to their respective grounds, advancing to seek subsequent grounds; although they slightly seek the Buddha stage, they do not cultivate without limits, so it is called “narrow”. Therefore, following the three stages, the sūtra is said to be broad or narrow. Furthermore, now for those of indeterminate nature and those of determinate nature who previously lacked the generation of the mind of lineage, there are three questions and three answers: lineage, mind-generation, and non-conceptual practice, causing them to seek the Buddha fruit; therefore, for the Buddha fruit and the initial stage, both text and meaning are broad. Although the characteristics of practice of the ten grounds exist for them, because they cannot be cultivated, they are revealed through words and do not require extensive indication; not being the practice of the initial mind-generation of the two vehicles and the like, they are briefly indicated as narrow. The conclusion says: this reveals the uncommon meaning; other sūtras are not like this, hence they are not called uncommon; because the principle and wisdom clarified here are broad or narrow, this textual teaching alone is named “Diamond”. The third diamond is termed the uncommon meaning. In revealing that the five penetrations rely on what is meant by the uncommon, what is explained below—the five kinds of reliance: meaning, characteristic, embracing, establishment, and manifestation—all rely on these three grounds; apart from these grounds, there is nothing else clarified. Because each of these three grounds has the abodes of many practices, they are called the higher and higher reliances; being not one, they are called “higher and higher”. Prajñā is briefly not explained here, only mentioning the three wisdoms, without discussing inexhaustible dharmas such as true reality. > — English (machine translation) (machine translation) - [Previous: 1.29](https://indike.org/pramana/in.bauddha.taisho.1816.1.29) - [Next: 1.31](https://indike.org/pramana/in.bauddha.taisho.1816.1.31) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1816.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1816~en-mt.1.30) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1816.1.30](https://indike.org/pramana/in.bauddha.taisho.1816.1.30) · Pramāṇa