[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) › 3.47 # 金剛般若論會釋 3.47 金剛般若論會釋 3.47 - **Language:** Classical Chinese ### [3.47](https://indike.org/pramana/in.bauddha.taisho.1816.3.47) 初威儀中，經文中有二，初、舉外疑遮破，次、徵釋出其所以。論文有二，初、標名屬經，次、逐難解。世親論下子段第三破疑，疑云：「若諸菩薩不受彼果報，云何諸菩薩福德眾生受用？」為破此疑，分文有四所，一、明化身外利物故，亦受福德，法身無去來，故無受福德。次、破微塵下，明法身一，化身多。三、「若人言『佛說我』」等下，明我、法無實。四、「若有菩薩以滿」下，明化身有無盡福。偈云，「是福德應報，為化諸眾生，自然如是業，諸佛現十方」，此之一偈正破外疑。次一偈顯不去來義，云「去來化身佛，如來常不動，於是法界處，非一亦不異」，偈上半正解不去來義，下半生起後經，「若有人言，『如來』」等者，此舉凡夫、二乘疑執，見佛身現行住等相，謂同凡夫實有行住坐臥。或化身成道名來，入滅稱去。是人不解者，約上釋如來名以遮外執，明佛證如成佛，如佛中實無行住坐臥。若人執佛有來去坐臥，彼不解我前釋如來義。次、徵意云，何故不解？釋云，上明如來即是真如，無前際故，無所從來，無後際故，無所至去，無中際故，亦無住處，住處亦不可得，何況坐臥而可得？故《大品經》中，薩陀波論菩薩問曇無竭菩薩，諸佛從何處來？去至何處？曇無竭答，諸佛無所從來，亦無所去。何以故？諸法如無動相，諸法如即是佛，如中非但無去相，亦無來相。佛以眾人多緣來去相執故，約如來名，明佛無所至去、無所從來故名如來，此則顯佛身四威儀似行住而非行住淨。 > First, regarding comportment, the sūtra text has two parts: first, it raises an external doubt and refutes it; next, it questions and explains to reveal its reason. The treatise text has two parts: first, it designates the topic and matches it to the sūtra; next, it resolves difficulties sequentially. In Vasubandhu's treatise, the third subsection below is refuting doubts. The doubt says: "If bodhisattvas do not receive that karmic reward, how do sentient beings enjoy the merit of bodhisattvas?" To refute this doubt, the text is divided into four sections: 1. Explaining that because the nirmāṇakāya externally benefits beings, it also receives merit, whereas the dharmakāya has no coming or going and therefore does not receive merit. Next, from "breaking down into fine dust" onward, explaining that the dharmakāya is one and nirmāṇakāyas are many. 3. From "If someone says, 'The Buddha spoke of a self'" and so on onward, explaining that the self and phenomena lack reality. 4. From "If a bodhisattva, with inexhaustible..." onward, explaining that the nirmāṇakāya possesses inexhaustible merit. The verse says: "This merit should be requited / In order to transform all sentient beings. / Naturally, such karma / Is manifested by the Buddhas across the ten directions." This single verse directly refutes the external doubt. The next verse reveals the meaning of neither coming nor going, stating: "The nirmāṇakāya Buddhas come and go, / But the Tathāgata is ever unmoving. / In that locus of the dharmadhātu, / They are neither one nor different." The first half of the verse directly explains the meaning of neither coming nor going; the second half gives rise to the subsequent sūtra passage. As for "If someone says, 'The Tathāgata...'" and so forth, this raises the doubts and attachments of ordinary persons and the two vehicles: seeing the Buddha's body manifest appearances such as walking and staying, they consider him to be identical to ordinary persons in genuinely walking, standing, sitting, and lying down; or they call the nirmāṇakāya's attainment of awakening "coming," and its entry into extinction "going." "This person does not understand" relies on the preceding explanation of the name Tathāgata to block external attachments, clarifying that the Buddha realizes reality (tathatā) to become a Buddha, and in the Buddha as reality there are in truth no walking, staying, sitting, or lying down. If someone clings to the Buddha having coming, going, sitting, or lying down, they do not understand what I previously explained as the meaning of Tathāgata. Next, the inquiry asks: Why do they not understand? The explanation states: Above it was explained that the Tathāgata is precisely tathatā; having no prior limit, he has nowhere from which he comes; having no subsequent limit, he has nowhere to which he goes; having no middle limit, he also has no place of staying. A place of staying is unobtainable, how much less could sitting or lying down be obtainable? Therefore, in the \*Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra\*, the Bodhisattva Sadāprarudita asked the Bodhisattva Dharmodgata: "From where do the Buddhas come? To where do they go?" Dharmodgata replied: "The Buddhas have nowhere from which they come, nor anywhere to which they go. Why is this? The reality (tathatā) of all phenomena has no characteristic of movement; the reality of all phenomena is precisely the Buddha. In reality, not only is there no characteristic of going, there is also no characteristic of coming." Because the multitude mostly grasps at the appearances of coming and going through conceptual conditions, the Buddha, relying on the name Tathāgata, explained that because the Buddha goes nowhere and comes from nowhere, he is called "Tathāgata." This reveals that the Buddha's body, in the four deportments, resembles walking and staying but is pure as non-walking and non-staying. > — English (machine translation) (machine translation) - [Previous: 3.46](https://indike.org/pramana/in.bauddha.taisho.1816.3.46) - [Next: 3.48](https://indike.org/pramana/in.bauddha.taisho.1816.3.48) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1816.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1816~en-mt.3.47) — English, machine translation ## Linked texts (6) - [金剛般若經贊述](https://indike.org/pramana/in.bauddha.taisho.1700.2.306) — Classical Chinese - [金剛般若經疏論纂要](https://indike.org/pramana/in.bauddha.taisho.1701.2.235) — Classical Chinese - [金剛般若經旨贊](https://indike.org/pramana/in.bauddha.taisho.2735.2.215) — Classical Chinese - [金剛般若波羅蜜經論](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.vajracchedika!vajracchedikaprajnaparamitasastra-t1510b*zh-dharmagupta.3.80) — Classical Chinese - [御注金剛般若波羅蜜經宣演](https://indike.org/pramana/in.bauddha.taisho.2733.2.188) — Classical Chinese - [金剛般若波羅蜜經論](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.vajracchedika!vajracchedikaprajnaparamitasutrasastra*zh-bodhiruci.3.56) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1816.3.47](https://indike.org/pramana/in.bauddha.taisho.1816.3.47) · Pramāṇa