[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) › [御注金剛般若波羅蜜經宣演](https://indike.org/pramana/in.bauddha.taisho.2733) › 1.10.3 # 御注金剛般若波羅蜜經宣演 1.10.3 御注金剛般若波羅蜜經宣演 1.10.3 - **Language:** Classical Chinese ### [1.10.3](https://indike.org/pramana/in.bauddha.taisho.2733.1.10.3) 此云金剛。 寶中最勝。 體類多種。 正理論云。 帝釋有寶。 名為金剛。 不為餘眾生見。 真諦記云。 有六種寶。 皆名金剛。 一青色能除一切災厄。 二黃色能隨人所須。 出種種物。 三赤色能令人遊行空中。 四白色能出水亦能清濁水。 五空色能出火。 六碧色能消諸毒。 上釋喻體。 次舉義用。 先依諸教。 後據此論。 先諸教如涅槃第二十四。 廣讚金剛三昧。 譬如金剛所擬之處。 無不碎壞。 而是金剛無所折損。 又云。 如諸寶中金剛最勝。 依梁攝論天親菩薩釋。 金剛定四義為喻。 一能破煩惱。 二能引無餘功德。 三堅實不可破。 四利用通達。 一切法定既如是。 准智亦然。 對法論第十二。 釋金剛定有四義。 一無間。 非世間行所間缺故。 二堅固能壞一切障。 非障所壞故。 三一味無分別性。 純一味故。 四遍滿緣一切法。 共相真如為境界故。 金剛亦四。 一體無間隙。 非沙石所雜。 二可知。 三純一類不變不異。 四遍滿世界。 如金剛山。 金剛杵等總攬。 諸文金剛十義。 一最勝。 二難見。 三除災。 四堅實。 五稱求。 六能引。 七利用。 八無間。 九一味。 十遍滿。 此經文義亦有十種。 最上第一希有法故。 義及果報不思議故。 罪業障惱為消滅故。 能破堅執非彼破故。 利生嚴土得菩提故。 能生諸佛集善法故。 通達無我智見淨故。 非住相心之取故。 諸法如義體無為故。 福惠如空叵思量故對前十喻。 如此配釋。 此雖義具。 非本論意。 本論四義。 一細。 二罕。 三能斷。 四相似。 初三共義。 觀照實相。 遍在諸教。 後一不共。 文字般若。 唯在此經論。 先標云。 金剛能斷者。 此名有二義相應。 應知如說。 入正見行。 入邪見行。 然釋此文。 諸說不同。 慈恩解云。 二義相應者。 此顯金剛通能所治。 如說已下是舉例釋。 正見謂正定聚。 邪見謂邪定聚。 行善惡行。 能入彼聚名彼二行。 或汎指言如說。 善惡二人行善惡行。 此行入正見聚類。 此行入邪見聚類。 邪正雖殊。 俱名見行。 今者能持三惠。 所持二障。 染善雖殊。 俱名金剛。 如涅槃經云。 金剛極堅萬物不能壞除。 白羊角以龜甲意以二障隨其所應凡夫二乘所不能斷。 唯發大菩提心。 三惠方能折伏。 或斷此以所斷喻於金剛如入邪見行。 又如玉石性極堅牢非物所壞。 唯有金剛。 能摧破之。 二障亦爾。 非凡夫俗智二乘真知之所摧壞二乘不斷惑障習故大乘三惠如彼金剛方能伏斷究竟斷位金剛修惠故經唯說金剛喻定即此能斷喻金剛如入正見行故言二義。 一所破義。 二能破義。 若唯能破邪正二見喻不相應然論文略不解出所治金剛於能斷中菴含方顯何南又釋金剛但喻三惠及教。 所以然者。 涅槃經云。 喻如金剛極堅。 無能損壞。 除龜甲等。 彼經亦爾。 唯除闡提。 不能令立菩提之因。 既羊角等。 以喻闡提。 明非所斷。 名為金剛。 而言二義者。 一證真如理。 如入正見行。 二斷諸惑。 如入邪見行。 此金剛智。 能破大乘有善根人根熟之者二重障惑。 不能除彼斷善根人身中惑。 故又有釋云。 准此論。 初金剛難壞句義聚明非所斷雖有別處說煩惱難斷猶若金剛此處說其可斷不合以金剛為喻如說闡提難化以燋穀為喻若說闡提可治即不用此喻而言二義相應者金剛能斷堅不堅物名為二義演曰。 初釋為勝順論文故正以金剛喻能智兼喻所斷障顯智功能。 十輪經第二云。 云何破相續。 如金剛煩惱理有多途喻亦何定如說虛空以喻佛性亦有以喻二障麁金如正理門門通理智舉障難斷猶若金剛以表智能殊勝超絕非喻所喻誰要令觀煩惱堅硬起觀行耶。 若爾涅槃經曰羊角等喻不相應。 當云何通。 答。 涅槃文意。 非釋此經。 今借彼喻。 以顯金剛。 > "Vajra" here is the most supreme among jewels. Its substances and varieties are manifold. The Nyāyānusāra states: "Śakra, Devendra, has a jewel called vajra, which cannot be seen by other sentient beings." Paramārtha's notes state: "There are six kinds of jewels, all called vajra: first, the blue-colored, which can eliminate all calamities and misfortunes; second, the yellow-colored, which can produce various things according to what a person requires; third, the red-colored, which can enable a person to travel through the air; fourth, the white-colored, which can produce water and also clarify turbid water; fifth, the space-colored, which can produce fire; sixth, the jasper-colored, which can dissipate all poisons." The above explains the substance of the metaphor. Next is to set forth its meanings and functions: first relying on various teachings, and later based on this treatise. First, as for the various teachings: fascicle twenty-four of the Mahāparinirvāṇa Sūtra extensively praises the vajra-samādhi: "It is just like a vajra: wherever it is directed, nothing fails to be shattered and destroyed, and yet that vajra itself suffers no damage or breaking." It also states: "Just as among all jewels, vajra is the most supreme." According to Bodhisattva Vasubandhu's commentary on the Liang translation of the Mahāyānasaṃgraha, there are four meanings of the vajra-samādhi taken as a metaphor: first, it can destroy afflictions; second, it can induce remainingless merits; third, it is solid and unbreakable; fourth, its sharp utility penetrates all dharmas. Since the samādhi is like this, by analogy wisdom is also the same. Fascicle twelve of the Abhidharmasamuccaya-bhāṣya explains that the vajra-samādhi has four meanings: first, uninterrupted, because it is not interrupted or flawed by worldly practice; second, firm, because it can destroy all obstacles and is not destroyed by obstacles; third, of one taste, because its non-conceptual nature is purely of one taste; fourth, all-pervading, because it takes the tathatā of the common characteristic of all phenomena as its objective sphere. Vajra also has four \[meanings\]: first, its substance has no gaps and is not mixed with sand or stones; second, it can be known; third, it is purely of one type, neither changing nor altering; fourth, it is pervasive throughout the world, like the vajra mountains and vajra pestles. Bringing together the various texts, there are ten meanings of vajra: first, supreme; second, difficult to see; third, removing calamities; fourth, solid; fifth, fulfilling wishes; sixth, able to induce; seventh, sharp utility; eighth, uninterrupted; ninth, of one taste; tenth, all-pervading. The text and meaning of this sūtra also have ten kinds: because it is the utmost, foremost, rare dharma; because its meaning and fruition are inconceivable; because sinful karma, obstacles, and afflictions are eradicated; because it can shatter firm attachments and is not shattered by them; because it benefits sentient beings, adorns buddha-lands, and attains bodhi; because it can generate all buddhas and gather good dharmas; because it penetrates selflessness and its wisdom-vision is pure; because it is not grasped by a mind that abides in marks; because the meaning of 'suchness of all phenomena' has an unconditioned essence; because its blessings and wisdom are like space and cannot be measured. Matching and explaining in this way against the preceding ten metaphors, although these meanings are complete, they are not the intent of the basic treatise. The basic treatise has four meanings: first, subtle; second, rare; third, able to sever; fourth, similar. The first three are shared meanings: contemplating and illuminating the true mark, they are pervasive in all teachings. The last one is unshared: textual prajñā, which is solely in this treatise. First, the treatise marks: "As for 'vajra-cutter,' this name corresponds to two meanings; one should know it is as when one says 'entering the practice of right views' and 'entering the practice of wrong views.'" However, in explaining this passage, various interpretations differ. Ci'en explains: "'Corresponds to two meanings' shows that 'vajra' applies to both the antidote and that which is cured. 'As when one says...' below adduces an example to explain it. 'Right view' refers to the group of beings destined for correctness; 'wrong view' refers to the group of beings destined for falsehood. Practicing good or evil practices can enter into those groups, hence they are called those two practices. Or it broadly points to saying: as when one says that two persons, good and evil, practice good and evil practices; this practice enters the category of the group of right views, and this practice enters the category of the group of wrong views. Although wrong and right differ, both are called 'practices of views.' Now, the three wisdoms that can overcome and the two obstacles that are overcome—although defiled and good differ—are both called 'vajra.' As the Mahāparinirvāṇa Sūtra says: 'A vajra is extremely firm; ten thousand things cannot break it, except the horn of a white sheep or the shell of a turtle.' The meaning is that the two obstacles, according to what is appropriate, cannot be severed by ordinary persons or the two vehicles; only when one gives rise to the great mind of bodhi can the three wisdoms then subdue or sever them. This uses that which is severed as a metaphor for vajra, like 'entering the practice of wrong views.' Furthermore, just as jade and stone are extremely hard and solid by nature, not broken by \[ordinary\] things, only vajra can smash them. The two obstacles are also like this: they are not destroyed by ordinary persons' conventional wisdom or the two vehicles' true knowledge, for the two vehicles do not sever the habit-energies of the obstacle of afflictions; only the three wisdoms of the Great Vehicle, like that vajra, can then subdue and sever them, and at the stage of ultimate severance, it is the wisdom cultivated by vajra \[-samādhi\]. Therefore, the sūtra only speaks of vajra as a metaphor for samādhi, which is this ability to sever as a metaphor for vajra, like 'entering the practice of right views.' Therefore it speaks of two meanings: first, the meaning of that which is shattered; second, the meaning of that which shatters. If it only meant that which shatters, the metaphor of the two views, wrong and right, would not correspond. However, the text of the treatise is brief and does not explicitly unpack the vajra of that which is cured; it is implicitly contained within 'able to sever' and only then becomes evident." Henan further explains: "Vajra is only a metaphor for the three wisdoms and the teaching. Why is that? The Mahāparinirvāṇa Sūtra says: 'It is like a vajra, which is extremely firm and nothing can damage it, except turtle shells and the like.' That sūtra is also like this: it only excepts the icchantika, who cannot be made to establish the cause of bodhi. Since sheep horns and the like are used as metaphors for icchantikas, it is clear that that which is severed is not called vajra. And as for speaking of 'two meanings': first, realizing the principle of tathatā, like entering the practice of right views; second, severing all afflictions, like entering the practice of wrong views. This vajra-wisdom can shatter the two heavy obstacles and afflictions of those in the Great Vehicle who possess good roots and whose faculties are mature, but it cannot eliminate the afflictions in the bodies of those persons whose good roots are severed." There is also an explanation stating: "According to this treatise, the sentence 'vajra is hard to break' in the initial meaning-aggregate clarifies that it is not that which is severed. Although elsewhere it is said that afflictions are hard to sever just like vajra, here it says they can be severed, so it is inappropriate to use vajra as a metaphor for them—just as when it is said that icchantikas are hard to convert, scorched grain is used as a metaphor; if it were said that icchantikas could be cured, this metaphor would not be used. And as for speaking of 'two meanings correspond,' vajra can sever both hard and unhard things; this is called the two meanings." Daoyin says: "The first explanation is superior, because it accords with the text of the treatise: it takes vajra primarily as a metaphor for the wisdom that can \[sever\] and concurrently as a metaphor for the obstacles that are severed, thereby displaying the function of wisdom. Fascicle two of the Daśacakra Sūtra states: 'How does it shatter continuity, like afflictions that are like vajra?' Principles have many paths, so how could metaphors be fixed? Just as space is spoken of as a metaphor for buddha-nature, and is also spoken of as a metaphor for the coarse metal of the two obstacles. As in the Nyāyamukha: a doorway opens to both principle and wisdom. Adducing that obstacles are hard to sever just like vajra is done to express that wisdom's capability is extraordinary and transcendent; who needs to make someone contemplate the hardness of afflictions and give rise to contemplative practice based on that? If so, the metaphor of sheep horns and the like in the Mahāparinirvāṇa Sūtra would not correspond; how is that to be harmonized? Answer: The intent of the Mahāparinirvāṇa text is not an explanation of this sūtra. Here we merely borrow that metaphor to illustrate vajra." > — English (machine translation) (machine translation) - [Previous: 1.10.2](https://indike.org/pramana/in.bauddha.taisho.2733.1.10.2) - [Next: 1.10.4](https://indike.org/pramana/in.bauddha.taisho.2733.1.10.4) - [Up: 1.10](https://indike.org/pramana/in.bauddha.taisho.2733.1.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2733~en-mt.1.10.3) — English, machine translation ## Linked texts (2) - [金剛般若論會釋](https://indike.org/pramana/in.bauddha.taisho.1816.1.29) — Classical Chinese - [金剛般若經疏](https://indike.org/pramana/in.bauddha.taisho.2741.1.6.1) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2733.1.10.3](https://indike.org/pramana/in.bauddha.taisho.2733.1.10.3) · Pramāṇa