[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) › 3.65 # 金剛般若論會釋 3.65 金剛般若論會釋 3.65 - **Language:** Classical Chinese ### [3.65](https://indike.org/pramana/in.bauddha.taisho.1816.3.65) 自下第二明佛於流轉法中不染，不住生死中，論亦名為不住流轉者。前總說佛不住生死，由達法無我，此中別說九種觀行，顯於流轉不染，即是成前不住生死義。又釋前雖說佛不見有生死可住，何妨生死是有故，此觀佛九種生死法皆虛妄，如星、翳等故。佛雖處生死，生死不能染污，是名流轉不染。世親論此下大文釋第六疑，疑云：「若諸佛如來常為眾生說法，云何言如來入涅槃？」此疑於前化身有去來、法身無去來中起，或是次前如不演說中起。若作此解，便是第五段中開出，無別第六段也。為斷此疑故說九觀，偈言，「非有為非離，諸如來涅槃，九種有為法，妙智正觀故」，此顯諸佛得涅槃故不住生死，示現世間行利益故不住涅槃，化入涅槃，法身恒住。上二句正答所疑，下二句明化身示現世間行而不住有為法中，以觀有為作九觀故。此經偈分為三，初一句總舉有為法為所觀境，次兩句正以九喻教，觀九釋有為，下一句結勸修行。《能斷》云「諸和合所為」者，謂四相等因緣和合，令所生住，故曰所為；無漏有為體亦遷變，二乘厭背，故教不染。或唯有漏，為煩惱之所為故，名曰有為。生死雜染沈溺有情，教令莫染，作九觀故，餘如大師前卷中解。 > Next below, the second part clarifies that the Buddha is unstained by the dharmas of transmigration, not abiding in saṃsāra, which the treatise also calls "not abiding in transmigration." Previously, it was generally stated that the Buddha does not abide in saṃsāra because of his realization of the selflessness of phenomena. Here, the nine contemplation practices are specifically explained to reveal his being unstained in transmigration, which establishes the previous meaning of not abiding in saṃsāra. Alternatively, it is explained that although it was previously said that the Buddha does not see any saṃsāra in which to abide, what would prevent saṃsāra from actually existing? Therefore, here one contemplates that the Buddha's nine kinds of saṃsāric dharmas are all illusory, like stars, cataracts, and so forth. Although the Buddha dwells in saṃsāra, saṃsāra cannot defile him; this is called being unstained in transmigration. In Vasubandhu's treatise, the major text below this resolves the sixth doubt. The doubt states: "If the Buddhas, the Tathāgatas, constantly preach the Dharma for sentient beings, why is it said that the Tathāgata enters nirvāṇa?" This doubt arises from the previous discussion of the nirmāṇakāya having coming and going while the dharmakāya has no coming and going; or it arises from the preceding discussion of "as if not explaining." If interpreted in this way, it opens out from the fifth section, and there is no separate sixth section. In order to sever this doubt, the nine contemplations are spoken. The verse says: / "Neither conditioned nor apart \[from it\] / is the nirvāṇa of the Tathāgatas; / because of the nine kinds of conditioned phenomena, / through subtle wisdom they correctly contemplate." / This reveals that because the Buddhas attain nirvāṇa, they do not abide in saṃsāra; and because they manifest worldly activities to benefit \[sentient beings\], they do not abide in nirvāṇa. The manifestation enters nirvāṇa, while the dharmakāya abides eternally. The first two lines directly answer the doubt, and the latter two lines clarify that the nirmāṇakāya manifests worldly activities without abiding in conditioned phenomena, because it performs the nine contemplations regarding the conditioned. The verse of this sūtra is divided into three: the first line generally mentions conditioned phenomena as the objective realm to be contemplated; the next two lines directly teach with the nine similes, contemplating the nine to explain the conditioned; and the final line concludes with the exhortation to cultivate the practice. When the Vajracchedikā says "compounded and conditioned phenomena," it means that causes and conditions such as the four marks compound together to make what is produced abide, hence called "conditioned" (zuowei); the essence of untainted conditioned \[dharmas\] also undergoes change, which the two vehicles loathe and turn away from, hence they are taught to be unstained. Or, it refers exclusively to the tainted, which are termed "conditioned" because they are brought about by afflictions. Saṃsāra's defilement drowns sentient beings, so they are taught not to be stained and to cultivate the nine contemplations. The rest is as explained by the Great Master in the previous fascicle. > — English (machine translation) (machine translation) - [Previous: 3.64](https://indike.org/pramana/in.bauddha.taisho.1816.3.64) - [Next: 3.66](https://indike.org/pramana/in.bauddha.taisho.1816.3.66) - [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.3.65) — English, machine translation ## Linked texts (5) - [金剛般若經贊述](https://indike.org/pramana/in.bauddha.taisho.1700.2.343) — Classical Chinese - [金剛般若經疏論纂要](https://indike.org/pramana/in.bauddha.taisho.1701.2.274) — Classical Chinese - [金剛般若經旨贊](https://indike.org/pramana/in.bauddha.taisho.2735.2.255) — Classical Chinese - [御注金剛般若波羅蜜經宣演](https://indike.org/pramana/in.bauddha.taisho.2733.2.235) — Classical Chinese - [金剛般若波羅蜜經論](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.vajracchedika!vajracchedikaprajnaparamitasutrasastra*zh-bodhiruci.3.77) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1816.3.65](https://indike.org/pramana/in.bauddha.taisho.1816.3.65) · Pramāṇa