[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) › 1.63 # 金剛般若論會釋 1.63 金剛般若論會釋 1.63 - **Language:** Classical Chinese ### [1.63](https://indike.org/pramana/in.bauddha.taisho.1816.1.63) 但以前問有三，答文皆具三義，初且釋配三答，不以五種配文，非前文中無此五義，據增說故，如天親解。初文答初問，施文答第二問，非無餘義，隨增為答，亦不相違。又為影顯中間之文，顯具五義，影顯前文，理亦具五，故略不說。依義對治即所斷障住處，安立即所證理，初問欲願即攝持，後二問相應三昧及攝散心是顯現，即所問行等總為說相，三問但問能對治行，略無所對治障及所證理并總說相，影顯問故，彰理難故，逐易問故。答皆具明，欲令解故，斷、修、證三，皆具答故。《對法》等云，「真如聖道，煩惱不生」，今明因三亦當得彼故，隨住應說。釋義中解此經所明，諸住處內，此所對治為依義，依其所對治，方說能治行。能治行者即次願等，故所治者名為依義，其總所明住處之行為所說相，所說相者即是欲願、等持、攝散三種行也。每欲修行，初生欲願，為能攝持；能攝持故，所攝持行等持、攝散方得成滿。住處之內，第一義諦為所安立，內證實際名非安立，今以言說施設真如勝義諦理，故名安立。前所對治、能對治法無分別定名為顯現，正是經中初欲願心所顯，宗趣無分別心，名為顯現，攝伏散時亦是此攝，文中略故，准下定體，前說欲願名能攝持，無分別心攝伏散時，是所攝持。此說等持、攝散二位名所顯現，彰前欲願是能顯現，前後名別，影顯勝故。行彼行時，無分別定，名曰相應，所對治障相應之定，是修行者所相應定，亦是無分別智相應定，亦是真境相應之定，名為相應。五瑜伽中攝四或五，能修行者名曰瑜祇。 > However, because the preceding inquiry had three questions, the answers in the text all possess three meanings. At first, one merely interprets and matches the three answers without matching the five aspects to the text, not because these five meanings were absent in the preceding text, but because it is stated according to predominance, as explained by Vasubandhu. The initial text answers the first question, and the text on giving answers the second question; it is not that there are no remaining meanings, but answering according to predominance is also not contradictory. Furthermore, in order to implicitly suggest the intermediate text and show that it possesses the five meanings, implicitly suggesting that the preceding text also possesses all five in principle, it was therefore omitted and not stated. The antidote based on the meaning is the abode of the obstacles to be eliminated; the established \[truth\] is the principle to be realized; the wish and vow of the first question is the sustaining; and the corresponding samādhi and the gathering of the scattered mind of the latter two questions are the manifestation. That is, the practices and so forth that were inquired about are collectively the stated characteristic. The three questions merely asked about the practices that serve as antidotes, omitting the obstacles to be countered, the principle to be realized, and the collective stated characteristic, because the questions functioned by implicit suggestion, because revealing the principle is difficult, and because they proceeded according to what was easy to ask. The answers, however, fully clarify everything in order to bring about understanding, and fully answer all three: abandonment, cultivation, and realization. The Abhidharmasamuccaya and others say, ‘In the noble path of tathatā, afflictions do not arise’; now, clarifying that through the three causes one will also attain that, it should be explained according to each abode. In explaining the meaning, it explains that among the various abodes elucidated in this sūtra, what is to be countered here is ‘based on the meaning’; only based on what is to be countered can the countering practices be spoken of. The countering practices are the subsequent vows and so forth; hence, what is countered is called ‘based on the meaning.’ The practice of the abode elucidated collectively is the ‘stated characteristic’; the stated characteristic refers precisely to the three practices of wish-vow, samādhi, and gathering the scattered. Whenever one desires to cultivate practice, initially giving rise to the wish and vow serves as the capacity to sustain; because it can sustain, the sustained practices—samādhi and gathering the scattered—can then be fulfilled. Within the abode, the truth of ultimate meaning is that which is established; internally realizing the limit of reality is called unestablished, but now using verbal conventions to formulate the principle of the ultimate truth of tathatā, it is therefore called established. The non-conceptual samādhi of the previous dharmas that are countered and counter-agents is called manifestation; it is precisely what is manifested by the initial mind of wish and vow in the sūtra. The non-conceptual mind of the central purpose is called manifestation, and subduing the scattered is also gathered within this; being abbreviated in the text, conforming to the essence of samādhi below, the previously mentioned wish and vow is called the capacity to sustain, and the non-conceptual mind subduing the scattered is that which is sustained. Here, the two states of samādhi and gathering the scattered are called that which is manifested, displaying that the preceding wish and vow is the capacity to manifest; the designations before and after differ, because the implicit suggestion is superior. When engaging in that practice, the non-conceptual samādhi is called corresponding: the samādhi corresponding to the obstacles to be countered is the samādhi with which the practitioner corresponds; it is also the samādhi corresponding to non-conceptual wisdom, and it is also the samādhi corresponding to the true object; hence it is called corresponding. Among the five yogas, it gathers four or five; one who can cultivate it is called a yogin. > — English (machine translation) (machine translation) - [Previous: 1.62](https://indike.org/pramana/in.bauddha.taisho.1816.1.62) - [Next: 1.64](https://indike.org/pramana/in.bauddha.taisho.1816.1.64) - [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.1.63) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1816.1.63](https://indike.org/pramana/in.bauddha.taisho.1816.1.63) · Pramāṇa