[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) › 2.22 # 金剛般若論會釋 2.22 金剛般若論會釋 2.22 - **Language:** Classical Chinese ### [2.22](https://indike.org/pramana/in.bauddha.taisho.1816.2.22) 第八為離懈怠、利養樂味等者，若修福資糧，次應修福因。若為當來親近供養如來具足福資糧，故持、說經時，應捨懈怠、放逸及利養、恭敬等，而當常精勤行不放逸，不應著利養、恭敬等，故持、說此經，以修福因。若於懈怠及利養等而生悅樂及愛味者，即便不能行勝持、說，當來不得親近供養如來，其智資糧便不具足。此言利養等者，即前卷言，為遠離利養、疲乏、熱惱，於精進若退、若不發，故經言等。此舉懈怠，等取於精進若退、若不發障，及舉利養中生樂味緣，等取疲乏及熱惱緣。此由樂味供養，及精勤時，身有疲乏、熱惱為緣故，遂退精進及無不起，并退已不發起精進之心。若准論中，并有放逸，放逸即不發精進心，合有三緣、四障。三緣者，一、利養攝恭敬，二、身疲乏，三、心熱惱。四障者，一者、懈怠；二、退，即非得；三、放逸；四、樂味，即貪愛。翻有四行，一、精進；二、不退，即得；三、不放逸；四、無貪著。准論中更有慚愧心為五，六由破彼障，明彼行故，有下經文。 > Eighth, regarding 'in order to separate from indolence, relish for gain, and the like': If one cultivates the provision of merit, one should next cultivate the cause of merit. If, for the sake of drawing close to and making offerings to the Tathāgata in the future to fulfill the provision of merit, when upholding and expounding the scripture, one should abandon indolence, heedlessness, gain, reverence, and the like, and constantly be diligent in practicing non-heedlessness, without clinging to gain, reverence, and the like. Therefore, one upholds and expounds this scripture to cultivate the cause of merit. If one gives rise to delight and craving toward indolence, gain, and the like, one will be unable to practice supreme upholding and expounding, and in the future will not be able to draw close to and make offerings to the Tathāgata, so one's provision of wisdom will not be fulfilled. The phrase 'gain and the like' here refers to what was said in the previous fascicle: in order to depart from gain, weariness, and torment, regarding vigor, whether it regresses or fails to arise, hence the scripture says 'and the like.' This mentions indolence to include the obstacles of vigor regressing or failing to arise, and mentions the condition of giving rise to relish within gain to include the conditions of weariness and torment. This is because, through relishing offerings, and when putting forth diligence, the body experiences weariness and torment as conditions; consequently, one regresses in vigor, fails to arouse it, and having regressed, no longer gives rise to the mind of vigor. According to the treatise, there is also heedlessness; heedlessness means not giving rise to the mind of vigor. Together there are three conditions and four obstacles. The three conditions are: 1. Gain, which includes reverence; 2. Physical weariness; 3. Mental torment. The four obstacles are: 1. Indolence; 2. Regression, which is non-attainment; 3. Heedlessness; 4. Relish, which is craving. Their opposites are four practices: 1. Vigor; 2. Non-regression, which is attainment; 3. Non-heedlessness; 4. Non-craving. According to the treatise, there is further the mind of shame and conscience as the fifth and sixth; because of destroying those obstacles and clarifying those practices, the subsequent scriptural text appears. > — English (machine translation) (machine translation) - [Previous: 2.21](https://indike.org/pramana/in.bauddha.taisho.1816.2.21) - [Next: 2.23](https://indike.org/pramana/in.bauddha.taisho.1816.2.23) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1816.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1816~en-mt.2.22) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1816.2.22](https://indike.org/pramana/in.bauddha.taisho.1816.2.22) · Pramāṇa