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# 宗鏡錄 96.32

宗鏡錄 96.32

- **Language:** Classical Chinese

### [96.32](https://indike.org/pramana/in.bauddha.taisho.2016.96.32)

大品經云。若住一切法。不住般若波羅蜜。不住一切法。方住般若波羅蜜。釋曰。若住法。則不見般若。若住般若。則不見法。以法有相。般若無相。有無相反故爾。又非離有相法。別立無相般若。以相即無相。全是般若故。經云。色無邊故。般若無邊。又云。若學般若。應學一切法。何以故。夫般若者。是無住義。起心即是住著。若不住一切法。即是般若。故云若學般若。應學一切法。設住般若。亦成愚闇。但一切處皆無住。則無非般若。

> The \*Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra\* says: 'If one abides in all phenomena, one does not abide in the prajñāpāramitā. Only by not abiding in all phenomena does one abide in the prajñāpāramitā.' / Explanation: If one abides in phenomena, one does not see prajñā; if one abides in prajñā, one does not see phenomena. Because phenomena have characteristics and prajñā is signless, existence and non-existence are opposites, and therefore it is so. Furthermore, signless prajñā is not established separately apart from phenomena with characteristics, because characteristics are themselves signlessness and entirely prajñā. The sūtra says: 'Because form is boundless, prajñā is boundless.' It also says: 'If one studies prajñā, one should study all phenomena.' Why is this? Prajñā means non-abiding. Generating a thought is itself abiding and attachment; if one does not abide in all phenomena, that is prajñā. Therefore it says, 'If one studies prajñā, one should study all phenomena.' If one were to abide in prajñā, that would also become foolish darkness. As long as one does not abide anywhere, then there is nothing that is not prajñā.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.96.32) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.2016.96.32](https://indike.org/pramana/in.bauddha.taisho.2016.96.32) · Pramāṇa
