[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) › 2.55 # 金剛般若論會釋 2.55 金剛般若論會釋 2.55 - **Language:** Classical Chinese ### [2.55](https://indike.org/pramana/in.bauddha.taisho.1816.2.55) 又此中有難，諸有持經、讀誦、修行，理應為人恭敬、供養，獲大智果，翻被輕損失中夭，一何善報返招惡報？故此釋言，修勝行時為輕賤者，此由先世惡業有果當墮惡道，由持經行轉重令輕，非由持經翻招惡報。有人釋言，此是頂位，先造惡業未免惡道，今持、說經方不受果。此理不然，依《花嚴經》第十七卷說初發心住云，「無上佛種姓，三世法王家，一切如來法，菩薩由此生。清淨妙法身，應現種種形，猶如大幻師，所樂無不現。或處為眾生，究竟菩薩行，或復現初生，出家行學道，或於樹王下，自然成正覺，或處為眾生，示現入涅槃。如是佛真子，境界甚深妙，眾生若思議，迷亂心發狂」；「無量那由他，甚深諸三昧，菩薩自在力，一念悉能入」；「如是正觀察，十方諸世界，嚴淨一切國，而心無所著」。初心菩薩八相現化已嚴淨土，若有發心更不退者，更不造作五無間業，不墮地獄。又第四住中云，第四生貴真佛子，從諸賢聖正法生，有無諸法無有所著，捨離生死出三界。又不退人於此位，後更不起造不共無明等、墮三惡趣等。又第八行中得十無盡藏，第二戒無盡藏，不受外道戒，不造五無間業，戒皆具足，無所毀犯。此說初發心當有退者，六住已前當斷善根造無間業故。舍利弗等昔發大心，經六十劫，退大已後，流轉五道。故《法花》言，捨父逃逝五十餘年，《正法花》云，五道生死，《瓔珞經》云，如我初會，有八萬人退，如淨目天子、法才王子、舍利弗等，欲入第六住，值惡因緣故，退入凡夫惡不善中，退入外道，作大邪見及五逆罪，無惡不造。第七住後方不退位，不作二乘，不造五逆業，不墮地獄，當入餘惡趣。《花嚴》第七迴向中，三品善根修習究竟，積集長養，廣開行位，能住忍力，閉惡趣門，自後更不墮三惡趣門。何因至頂尚應墮惡道？但今無相修，方始不入，未滅分別二乘之人，「煖不斷善根，頂不墮惡道」，但一、二、三生修尚能如是，況復菩薩至頂位中，一大劫滿更墮惡道，必無是事。但是此文為入頂位諸菩薩說，令其修智讚法殊勝，令前六住諸退菩薩入第七住成住不退，六向已前入三惡趣，聞法進修入第七向，不墮惡趣，法既若此，故爾應修進成勝智。《攝大乘》云，由聞熏習力故，生出世淨心，雖未生時，已能對法煩惱結等，四蓋中第三已作一切所有惡業折壞對治。又《八業經》說，加行、根本、後起三時，總有、總無煩惱，各為一句，二有一無，有三句，初一定報，次一作業，後六不定。《涅槃經》三十一云，一切作業有輕有重，此二各二，謂定、不定，乃至或有重業可得輕受，謂智者所作業。此中即是智所作業，故重作輕受。《攝論》第十頌云，「有情界周遍，具障而闕因，二種決定轉，諸佛無自在」等，皆應勘文。由此依前若不退者，初發心後能八相化，至十信第六信不退故不斷善根，至第四住不起分別、不共無明及我見等，更不新造往惡趣業而墮惡趣，若先退性，至第七住方住不退，不入地獄，自後不妨入餘惡趣。《花嚴經》中不說十信，故作是釋。至第七迴向，方三惡趣一切處不墮，入初地後，卵、濕二生，人、三惡趣身形永不受。 > Furthermore, there is a difficulty raised here: all those who uphold, recite, and practice this sūtra ought reasonably to be revered and made offerings to by people and to attain the fruit of great wisdom; why instead are they slighted, disgraced, and suffer premature death? Why does a good retribution bring about an evil retribution in return? Therefore, this \[treatise\] explains that when practicing superior cultivation, being slighted is because of evil karma from past lives that would otherwise result in falling into the evil destinies; by upholding the practice of the sūtra, the heavy is turned into the light—it is not that upholding the sūtra brings about an evil retribution in return. Someone explained: 'This refers to the pinnacle stage (mūrdhan), where having previously committed evil karma one has not yet escaped the evil destinies, and now by upholding and expounding the sūtra one finally does not experience the fruit.' This reasoning is incorrect. According to the seventeenth fascicle of the Avataṃsaka-sūtra, speaking of the abode of first generating the thought \[of awakening\], it says: 'The unsurpassed Buddha-lineage, the family of the Dharma King of the three periods of time, all the dharmas of the Tathāgatas—from these the bodhisattva is born. The pure, wondrous dharmakāya manifests in various forms; like a great illusionist, whatever is wished for is manifested. In some places, for the sake of sentient beings, he fulfills the bodhisattva practices; or again manifests the initial birth, leaving home to practice and train in the path; or under the king of trees, spontaneously realizes right awakening; or in some places, for the sake of sentient beings, manifests entering nirvāṇa. Such true children of the Buddha have a realm that is exceedingly profound and wondrous; if sentient beings try to conceptualize it, their minds will become confused and insane'; 'Innumerable nayutas of exceedingly profound samādhis, by the bodhisattva's sovereign power, can all be entered in a single thought-moment'; 'Correctly contemplating in this way the world systems in the ten directions, adorning and purifying all lands, yet without attachment in the mind.' A beginner bodhisattva, through the eight aspects of manifesting transformation, has already adorned pure lands; if there are those whose generation of the mind does not regress, they no longer commit the five deeds of immediate retribution and do not fall into hell. Furthermore, in the fourth abode it says: 'The fourth is the truly born child of the Buddha, born from the correct Dharma of all the worthy and noble ones, having no attachment to the existent or nonexistent dharmas, abandoning saṃsāra and transcending the three realms.' Furthermore, a non-regressing person at this stage will thereafter no longer generate or commit unshared ignorance and the like, nor fall into the three evil destinies, and so forth. Furthermore, in the eighth practice one attains the ten inexhaustible treasures; in the second, the inexhaustible treasure of moral discipline, one does not accept the moral discipline of non-Buddhists, does not commit the five deeds of immediate retribution, and is complete in all precepts without violation. This refers to those who, having first generated the mind, are destined to regress, because before the sixth abode they may sever roots of goodness and commit deeds of immediate retribution. Śāriputra and others in the past generated the great mind, and after sixty kalpas regressed from the Mahāyāna, whereupon they transmigrated through the five destinies. Therefore the Lotus Sūtra says: 'abandoning his father, he ran away for more than fifty years'; the Zheng fahua \[jing\] says: 'saṃsāra in the five destinies'; the Yingluo jing says: 'In my first assembly, eighty thousand people regressed, such as the deva-son Viśuddhacakṣus, prince Dharmamati, Śāriputra, and others; wishing to enter the sixth abode, encountering evil conditions, they regressed into the evil and unwholesome among ordinary persons, regressed into non-Buddhist paths, adopted great wrong views and the five deeds of immediate retribution, leaving no evil uncommitted.' Only after the seventh abode is one at the stage of non-regression: one does not become \[an adherent of\] the two vehicles, does not commit the karma of the five deeds of immediate retribution, does not fall into hell, \[though\] one may enter the other evil destinies. In the seventh dedication of the Avataṃsaka, the three grades of wholesome roots are cultivated to perfection, accumulated, and nurtured, broadly opening the stages of practice; being able to abide in the power of endurance, one closes the gate of the evil destinies and from then on never again falls into the gate of the three evil destinies. Why then at the pinnacle stage should one still be subject to falling into the evil destinies? It is only that now through cultivation free from characteristics one begins not to enter them; even for persons of the two vehicles who have not yet eliminated conceptual discrimination, 'at the heat stage one does not sever wholesome roots, and at the pinnacle stage one does not fall into the evil destinies.' If cultivating for merely one, two, or three lifetimes can already accomplish this, how much more so for a bodhisattva who has reached the pinnacle stage, having completed an entire great kalpa, to still fall into the evil destinies—this is utterly impossible. However, this text was spoken for the sake of bodhisattvas who have entered the pinnacle stage, to cause them to cultivate wisdom and praise the excellence of the Dharma, and to cause those regressing bodhisattvas before the sixth abode to enter the seventh abode and achieve non-regression of abiding, and those who before the sixth dedication would enter the three evil destinies, upon hearing the Dharma and progressing in cultivation, to enter the seventh dedication and not fall into the evil destinies. Since the Dharma is like this, one should therefore cultivate and advance to accomplish superior wisdom. The Mahāyānasaṃgraha says: 'Due to the power of perfuming through hearing, an supramundane pure mind arises; although it has not yet arisen, it is already able to serve as an antidote to defilements, bonds, and the like, and among the four hindrances, it serves as an antidote that crushes all evil karma that has already been committed.' Furthermore, the Baye jing states that during the three periods of preparation, the fundamental, and the subsequent, having defilements entirely or lacking them entirely each constitute one phrase; two having them and one lacking them constitute three phrases; the first is fixed retribution, the next is karmic action, and the latter six are indeterminate. Fascicle thirty-one of the Nirvāṇa-sūtra says that all committed karma is either light or heavy, each having two kinds—namely, fixed and indeterminate—and so forth, and that there is heavy karma that can be experienced lightly, which refers to karma committed by the wise. Here, it is karma committed by the wise; therefore what was committed as heavy is experienced as light. The tenth verse of the Mahāyānasaṃgraha states: 'The realm of sentient beings is pervasive; endowed with obstacles and lacking causes; two kinds of definite transformation; the Buddhas have no sovereignty,' and so forth—these should all be collated with the text. Accordingly, based on the foregoing: if one does not regress, after first generating the mind one can manifest the eight aspects, and up to the sixth faith of the ten faiths, because of non-regression, does not sever wholesome roots; reaching the fourth abode, one does not generate conceptual discrimination, unshared ignorance, self-views, and the like, nor does one newly create karma leading to the evil destinies and fall into them. If one was originally of a regressing nature, only upon reaching the seventh abode does one achieve non-regression of abiding and not enter hell, though thereafter one may still enter the other evil destinies. In the Avataṃsaka-sūtra the ten faiths are not spoken of, hence this explanation is made. Only upon reaching the seventh dedication does one not fall into the three evil destinies anywhere at all; after entering the first bhūmi, one permanently ceases to receive the forms of egg-born and moisture-born beings, or of humans and the three evil destinies. > — English (machine translation) (machine translation) - [Previous: 2.54](https://indike.org/pramana/in.bauddha.taisho.1816.2.54) - [Next: 2.56](https://indike.org/pramana/in.bauddha.taisho.1816.2.56) - [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.2.55) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1816.2.55](https://indike.org/pramana/in.bauddha.taisho.1816.2.55) · Pramāṇa