[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) › 2.73 # 金剛般若論會釋 2.73 金剛般若論會釋 2.73 - **Language:** Classical Chinese ### [2.73](https://indike.org/pramana/in.bauddha.taisho.1816.2.73) 上來所說信行地中，合十六住處，依八住處攝之為四，一、發心名攝住處，二、波羅蜜淨住處，三、欲住處，四、離障礙十二住處合為第四。今總合為三，初、攝住處，是十住位；次、波羅蜜淨住處及欲住處，是十行位；後、離障礙住處，是十迴向位。所以者何？依《華嚴經》，佛在摩竭提國寂滅道場，始成正覺，第一處中，諸菩薩請說十住、十行、十藏、十迴向、十地、十願、十定、十自在、十頂；後至第二處，佛在天帝釋忉利天宮妙勝殿上，加法慧菩薩，方說十住；至第三處，佛在夜摩天宮莊嚴殿上，加功德華菩薩，方說十行；至第四處，佛在兜率天宮一切寶莊嚴殿上，加金剛幢菩薩，方說十迴向；至第五處，佛在他化自在天王最上摩尼寶藏殿，加金剛藏菩薩，方說十地。此上四種是別階位，餘五十種是彼位中所別修法，十藏是十行位中別修法。十行第八名尊重行，此位成就諸尊重事，乃至廣說，尊重佛法，利眾生事，行無盡功德，入淨法界。譬如火珠出火，不可窮盡，如是菩薩諸功德藏不可窮盡，教化眾生，生亦不可窮盡。自後十種無盡功德藏，方始成滿。依《十地論》，十願、十定、十自在、十頂，皆是十地別所修法，故說因中但四十二位。依《瓔珞經》上卷說，四十二賢聖，地前凡夫有三十位，十住名銅寶瓔珞，十行名銀寶，十迴向名金寶，十地聖人名瑠璃寶，前四十人名為學行，入法流水中，以自灌注。等覺菩薩名摩尼寶，其名金剛慧菩薩，住頂寂定，以大願力住壽百劫，修千三昧已，入金剛定。後住千劫，學佛威儀，象王視顧、師子遊步、神通化法，故諸佛法皆現在前，入佛行處，坐佛道場，超度三魔。復住萬劫，化現成佛，入大寂定，等覺諸佛二諦等法，二習無餘，乃至現同古佛，常行中道大樂，無為而生滅為異，勿實而非佛，現佛神通，常住本境。觀此文意，金剛三昧乃經多劫，住佛位中，名水精寶瓔珞，內外明顯，妙覺常住性湛然明淨，名一切智地，超過四魔，彼位各以功德瓔珞嚴持其身，故以為名。以前諸位名六種性，謂習、性、道、聖、等覺、妙覺；亦名六堅，謂智、信、法、修、德、頂、願；亦名六忍，謂信、法、修、正、無垢、一切智；亦名六慧，謂聞、思、修、無相、照寂、寂照；亦名六觀，謂住、行、向、地、無相、一切種智。 > In what was explained above regarding the stage of practicing through faith (adhimukticaryā-bhūmi), the sixteen abodes in all are subsumed into four based on the eight abodes: first, the generation of the mind is called the abode of embracing; second, the abode of purity of pāramitā; third, the abode of desire; and fourth, the twelve abodes of freedom from obstacles are combined as the fourth. Now, they are collectively combined into three: first, the abode of embracing is the stage of the ten abodes; next, the abode of purity of pāramitā and the abode of desire are the stage of the ten practices; last, the abode of freedom from obstacles is the stage of the ten dedications. Why is this so? According to the Avataṃsaka-sūtra, when the Buddha first attained true awakening in the bodhimaṇḍa of peaceful extinction in the country of Magadha, at that first site, the bodhisattvas requested the teaching of the ten abodes, ten practices, ten treasuries, ten dedications, ten stages, ten vows, ten samādhis, ten masteries, and ten crowns. Later, arriving at the second site, while the Buddha was in the Palace of Wondrous Supremacy in Śakra's Trāyastriṃśa Heaven, he empowered Bodhisattva Dharmamati to then expound the ten abodes. Arriving at the third site, while the Buddha was in the Palace of Adornment in the Yāma Heaven, he empowered Bodhisattva Guṇapuṣpa to then expound the ten practices. Arriving at the fourth site, while the Buddha was in the Palace of All-Jewel Adornments in the Tuṣita Heaven, he empowered Bodhisattva Vajradhvaja to then expound the ten dedications. Arriving at the fifth site, while the Buddha was in the Supreme Mani-Treasure Palace of the King of the Paranirmitavaśavartin Heaven, he empowered Bodhisattva Vajragarbha to then expound the ten stages. These four above are distinct stages, while the remaining fifty are distinct practices cultivated within those stages; the ten treasuries are distinct practices cultivated within the stage of the ten practices. The eighth of the ten practices is called the practice of veneration; in this stage one accomplishes various acts of veneration, up to the extensive explanation of venerating the Buddha-dharma, benefiting sentient beings, practicing inexhaustible merits, and entering the pure dharma-realm. Just as fire from a fire-gem is inexhaustible, so too the bodhisattva's treasuries of merit are inexhaustible, and teaching sentient beings is likewise inexhaustible. Only thereafter are the ten inexhaustible treasuries of merit fully completed. According to the Daśabhūmika-śāstra, the ten vows, ten samādhis, ten masteries, and ten crowns are all distinct practices cultivated in the ten stages; hence it is said that in the causal state there are only forty-two stages. According to the first roll of the Yingluo jing, among the forty-two sages and worthies, ordinary beings prior to the stages have thirty stages: the ten abodes are called bronze-jewel necklaces, the ten practices are called silver-jewel \[necklaces\], the ten dedications are called gold-jewel \[necklaces\], and the sages of the ten stages are called lapis lazuli-jewel \[necklaces\]; the former forty are called learners who practice, entering the stream of Dharma to anoint themselves. The bodhisattva of equal awakening is called the maṇi jewel; his name is Bodhisattva Vajramati, who abides in the quiescent samādhi of the crown, and by the power of great vows abides for a life of a hundred kalpas; having cultivated a thousand samādhis, he enters the vajra samādhi. Afterwards he abides for a thousand kalpas, learning the Buddha's deportment, the gaze of the elephant king, the stride of the lion, and the supernormal methods of transformation, so that all Buddha-dharmas become manifest before him, entering the domain of the Buddha's practice, sitting in the Buddha's bodhimaṇḍa, and transcending the three māras. Further abiding for ten thousand kalpas, he manifests the attainment of Buddhahood and enters the great quiescent samādhi, equally awakening to the two truths and other dharmas of all Buddhas, with the two habit-energies eradicated without remainder, up to manifesting identically with the ancient Buddhas, constantly practicing the great bliss of the Middle Way, unconditioned yet with production and cessation appearing distinct, not unreal nor non-Buddha, manifesting the Buddha's supernormal powers and constantly abiding in the original sphere. Observing the meaning of this text, the vajra-samādhi indeed spans many kalpas; abiding in the Buddha stage, it is called the crystal-jewel necklace, clearly evident within and without; wondrous awakening constantly abides, its nature profoundly serene and pure; it is called the stage of all-knowledge, transcending the four māras; those stages are each adorned with necklaces of merits, and are named accordingly. The preceding stages are called the six lineages: namely, habitual \[lineage\], nature \[lineage\], path \[lineage\], noble \[lineage\], equal awakening, and wondrous awakening; they are also called the six firmnesses: wisdom, faith, dharma, cultivation, virtue, crown, and vow; they are also called the six endurances: faith, dharma, cultivation, correctness, taintlessness, and all-knowledge; they are also called the six wisdoms: hearing, reflection, cultivation, signlessness, illumination of quiescence, and quiescent illumination; they are also called the six contemplations: abode, practice, dedication, stage, signlessness, and all-modes knowledge. > — English (machine translation) (machine translation) - [Previous: 2.72](https://indike.org/pramana/in.bauddha.taisho.1816.2.72) - [Next: 2.74](https://indike.org/pramana/in.bauddha.taisho.1816.2.74) - [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.2.73) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1816.2.73](https://indike.org/pramana/in.bauddha.taisho.1816.2.73) · Pramāṇa