[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) › 1.8.1 # 御注金剛般若波羅蜜經宣演 1.8.1 御注金剛般若波羅蜜經宣演 1.8.1 - **Language:** Classical Chinese ### [1.8.1](https://indike.org/pramana/in.bauddha.taisho.2733.1.8.1) 第三攝歸宗旨者。 初辨攝歸。 後明宗旨。 攝歸有五。 一歸藏。 二歸分。 三歸乘。 四歸時。 五歸會。 初歸藏者。 藏有二種。 一聲聞藏。 二菩薩藏。 獨覺教少入聲聞中。 此經即菩薩攝。 由滿字教。 被大根性。 又藏有三。 謂奈耶。 素呾纜。 阿毘達磨。 如次詮於戒定惠學。 各據增說不爾。 三藏俱詮三故。 今此經是素呾纜藏。 又准十二分。 有論議經等。 可通三攝。 非別部袟。 第二歸分者。 十二分義。 具如別章。 今應列名。 略配經說。 一契經。 相有通有別。 通即十二俱名契經。 別謂長行綴緝。 略所應說義。 此經俱通。 二應頌。 應重述頌。 謂長行已說後重頌明。 如下經云。 若色見我等。 三記別。 此有三相。 一記大人當成佛。 第二記弟子死此生彼。 三為記諸法之義。 今經可通。 第三記別。 雖釋迦汝當成佛談往佛事非今記。 他故非彼。 又但經詮。 即彼分故。 今非要佛。 四諷訟。 謂前未說。 直以偈明。 可諷誦故。 最後偈是。 五自說。 謂不待請。 觀機即說令法久住。 惑顯悲深。 今此經中。 令生企敬故。 無自說。 六緣起。 此有三相。 因一犯制戒。 二因事說法。 三因請說法。 此通第三。 七譬喻。 謂以喻況曉所說義。 如說虛空喻施福等。 八本事。 謂除自身說。 於過去弟子。 及法名本事。 今經無此。 九本生。 說佛自身在過去世。 方彼所若死若生。 行菩薩行等。 即說過去作忍辱仙等。 十方廣。 此有二相。 一說行菩薩道。 二法廣多極高大故。 此經具有。 十一希法。 謂說八眾所有共不共德。 及餘最勝殊特驚異之法。 如說日捨三恒河沙身命不及信經。 十二論義。 謂諸經典循環研覈。 磨怛理迦。 一切了義經。 皆名磨怛理迦。 今者此經雖無顯文。 准天親論。 乘前起後。 所有疑請佛為斷除。 循環而說。 亦是論議。 即通十分。 唯無自說及本事經。 三歸乘者。 或唯一乘。 如法花言唯有一乘法無二亦無三。 或立二乘。 如攝論云上乘下乘有差別故。 或立三乘。 如法花云為求聲聞者說應四諦法等。 如是乃至立五乘等。 如常具辯。 今此經者。 即一乘故。 下文云為發大乘者說。 勝鬘經云。 一乘即大乘故。 二三乘中上乘所攝。 為發最上乘者說故。 四歸時者。 古立教時。 多少不定。 皆無憑據。 廣如慈恩法師法苑敘破。 今者唯敘正義。 釋云。 慈恩三藏依解深密經。 立教三時。 彼經廣為勝義生菩薩說三無性。 皆依遍計所執。 以勝義生菩薩深生領解。 世尊讚歎善解所說。 勝義生菩薩白佛言世尊。 初於一時波羅痆斯仙人墮處施鹿林中。 唯為發趣聲聞乘者。 以四諦相轉正法輪。 雖是甚奇。 甚為希有。 一切世間諸天人等。 先無有能。 如法轉者。 而於彼時。 所轉法輪。 有上有容。 是未了義是諸諍論。 安足處所。 世尊在昔。 第二時中。 唯為發趣修大乘者。 依一切法無自性。 無生無滅。 本來寂靜。 自性真如。 以隱密相。 轉正法輪。 雖更甚奇。 甚為希有。 而於彼時所轉法輪。 亦是有上有所容受。 猶未了義。 是諸諍論。 安足處所。 世尊於今。 第三時中。 普為發趣一切乘者。 依一切法皆無自性。 無生無滅。 本來寂靜。 自性涅槃。 無自性性以顯了相。 轉正法輪。 第一甚奇最為希有。 于今世尊所轉法輪。 無上無容。 是真了義。 非諸諍論安足處所。 此同涅槃經。 初教服乳。 次教總斷。 後教有服有不服者。 亦同金光明經所說。 轉照持三種法輪。 法花經信解品。 亦有明說大意論之對不定性。 大由小起。 漸次而被。 可有三時。 解深密等。 約此而說。 若唯頓悟大不由。 小則無三時前後次第。 亦非年月定制。 > Third, subsumption under \[the teachings\] and its central doctrine: first, we analyze the subsumption; next, we clarify the central doctrine. There are five modes of subsumption: first, subsumption under the baskets (piṭaka); second, subsumption under the divisions \[of scripture\] (aṅga); third, subsumption under the vehicles (yāna); fourth, subsumption under the periods \[of teaching\]; fifth, subsumption under the assemblies. First, regarding subsumption under the baskets: there are two kinds of baskets—first, the śrāvaka basket; second, the bodhisattva basket. The teachings for pratyekabuddhas are few and are included within the śrāvaka \[basket\]. This sūtra is subsumed under the bodhisattva \[basket\], because it is a teaching of complete letters and addresses those of great capacity. Furthermore, there are three baskets, namely the Vinaya, the Sūtra, and the Abhidharma, which respectively expound the trainings of discipline, concentration, and wisdom, based primarily on what is emphasized; otherwise, all three baskets expound all three. Now, this sūtra belongs to the Sūtra basket. Moreover, in accord with the twelve divisions, texts such as the discourse division (upadeśa) can permeate all three \[baskets\] and do not constitute a separate set of fascicles. Second, regarding subsumption under the divisions: the meaning of the twelve divisions is explained fully in a separate chapter; here we list their names and briefly match them with what is expounded in the sūtra. 1. Sūtra (契經): its characteristics have both general and specific \[meanings\]. In general, all twelve are termed sūtras; specifically, it refers to the sewn-together prose passages that briefly compile the intended meaning. This sūtra possesses both. 2. Geya (應頌, verses that reiterate): these are verses that reiterate, meaning that after the prose has spoken, verses reiterate and clarify it, as the sūtra states below: "If one sees me by form..." and so on. 3. Vyākaraṇa (記別, prophecy/exposition): this has three aspects: first, predicting that a great being will attain Buddhahood; second, explaining that a disciple has died here and been born there; third, elucidating the meanings of dharmas. The present sūtra admits of the third \[meaning\] of vyākaraṇa. Although \[it mentions\] "Śākyamuni, you will attain Buddhahood," this discusses a past Buddha's deed rather than a present prediction for another, and so is not the former; yet merely expounding \[the doctrine\] makes it belong to that division, so it does not necessarily require \[predicting\] a Buddha. 4. Gāthā (諷頌, isolated verse): this means what was not spoken before but is clarified directly in verse because it can be chanted, of which the final verse is an example. 5. Udāna (自說, spontaneous discourse): this means speaking without awaiting a request, perceiving the capacity and speaking straight away to ensure the long endurance of the Dharma, or revealing profound compassion. In this sūtra, in order to evoke reverence and longing, there is no spontaneous discourse. 6. Nidāna (緣起, circumstantial origin): this has three aspects: first, formulating a precept due to an offense; second, expounding the Dharma on account of an event; third, expounding the Dharma on account of a request. This sūtra shares in the third. 7. Avadāna (譬喻, metaphor/parable): this means using an analogy to illustrate the meaning expounded, such as the metaphor of empty space to illustrate the merit of giving. 8. Itivṛttaka (本事, stories of the past): this means, excluding oneself, speaking of the past disciples and teachings, termed itivṛttaka. The present sūtra lacks this. 9. Jātaka (本生, birth stories): this refers to the Buddha speaking of his own past lives, where he died or was born in other places, practiced the bodhisattva deeds, and so forth, as in the account of his past practice as the ascetic of forbearance. 10. Vaipulya (方廣, expansive teachings): this has two aspects: first, expounding the practice of the bodhisattva path; second, because the Dharma is extensive, vast, and exceedingly sublime. This sūtra possesses both. 11. Adbhutadharma (希法, marvelous phenomena): this refers to expounding the shared and unshared virtues of the eight assemblies, as well as other supreme, extraordinary, and wondrous phenomena, such as saying that relinquishing one's life as many times as the sands of three Ganges rivers every day does not match faith in this sūtra. 12. Upadeśa (論義, analytical discourse): this refers to circularly investigating and verifying various scriptures, which is the mātṛkā; all definitive scriptures are called mātṛkā. Now, although this sūtra lacks an explicit text \[designated as such\], according to Vasubandhu's commentary, building upon what came before to raise what follows, the Buddha eliminated all doubts and requests through circular exposition, which is also an analytical discourse. Thus it encompasses ten divisions, lacking only spontaneous discourses (udāna) and stories of the past (itivṛttaka). Third, regarding subsumption under the vehicles: one may posit only the One Vehicle, as the Lotus Sūtra says: "There is only the Dharma of the One Vehicle, neither two nor three"; or posit two vehicles, as the Mahāyānasaṃgraha says: "Because there is a distinction between the higher vehicle and the lower vehicle"; or posit three vehicles, as the Lotus Sūtra says: "For those who seek the śrāvaka vehicle, he expounds the Dharma conforming to the Four Noble Truths," and so forth; down to positing five vehicles and so forth, as is fully explained in standard accounts. Now, this sūtra belongs to the One Vehicle, because the text below states: "It is spoken for those who set out in the Great Vehicle"; and the Śrīmālādevī Sūtra states: "The One Vehicle is the Great Vehicle." Among the two or three vehicles, it is subsumed under the supreme vehicle, because it is spoken for those who set out in the most supreme vehicle. Fourth, regarding subsumption under the periods: the periods of teaching established by ancient masters were variable in number and all lacked firm proof, as is extensively narrated and refuted in Dharma Master Ci'en's Fayuan \[yilinzhang\]. Now we set forth only the correct doctrine. The explanation states: Tripiṭaka Master Ci'en, relying on the Saṃdhinirmocana Sūtra, established three periods of teaching. In that sūtra, for the sake of the Bodhisattva Paramārthasamudgata, he broadly expounded that the three non-natures are all based on the parikalpita nature. Because the Bodhisattva Paramārthasamudgata gained profound comprehension, the World-Honoured One praised his good understanding of what had been said. The Bodhisattva Paramārthasamudgata addressed the Buddha, saying: "World-Honoured One, formerly, at one time in Vārāṇasī, in the Deer Park at Ṛṣipatana, solely for those who set out in the śrāvaka vehicle, you turned the wheel of the True Dharma characterized by the Four Noble Truths. Although it was extremely wondrous, exceedingly rare, and no devas or humans in all the world had previously been able to turn it in accordance with the Dharma, the wheel of the True Dharma turned at that time was surpassable, had room for improvement, was of provisional meaning, and was a foothold for disputes. Formerly, in the second period, World-Honoured One, solely for those who set out to practice the Great Vehicle, relying on all dharmas being without self-nature, unarisen and unceasing, fundamentally tranquil, and by nature tathatā, you turned the wheel of the True Dharma with implicit characteristics. Although it was even more wondrous and exceedingly rare, the wheel of the True Dharma turned at that time was also surpassable, had room for improvement, was still of provisional meaning, and was a foothold for disputes. Now, in the third period, World-Honoured One, universally for those who set out in all vehicles, relying on all dharmas being without self-nature, unarisen and unceasing, fundamentally tranquil, by nature nirvāṇa, and having the nature of non-nature, you have turned the wheel of the True Dharma with explicit characteristics. It is supremely wondrous and most rare. The wheel of the True Dharma turned now by the World-Honoured One is unsurpassed, leaves no room for improvement, is of truly definitive meaning, and is not a foothold for disputes." This is identical to the Nirvāṇa Sūtra's teaching to consume milk first, then teaching total cessation, and finally teaching that some may consume it and some may not; it is also identical to the three kinds of wheels of the Dharma expounded in the Suvarṇaprabhāsa Sūtra—the turning, illuminating, and sustaining \[wheels\]. The "Belief and Understanding" chapter of the Lotus Sūtra also has a clear explanation. In terms of the overarching principle, when addressed to those of indeterminate nature, the great develops out of the small and is conferred gradually, so there can be three periods; the Saṃdhinirmocana and other scriptures speak in accordance with this. If it is purely sudden enlightenment where the great does not arise from the small, then there is no sequence of three periods before and after, nor is it a fixed system of years and months. > — English (machine translation) (machine translation) - [Previous: 1.7](https://indike.org/pramana/in.bauddha.taisho.2733.1.7) - [Next: 1.8.2](https://indike.org/pramana/in.bauddha.taisho.2733.1.8.2) - [Up: 1.8](https://indike.org/pramana/in.bauddha.taisho.2733.1.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2733~en-mt.1.8.1) — English, machine translation ## Linked texts (2) - [說無垢稱經疏](https://indike.org/pramana/in.bauddha.taisho.1782.1.15) — Classical Chinese - [仁王護國般若波羅蜜多經疏](https://indike.org/pramana/in.bauddha.taisho.1709.1.29) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2733.1.8.1](https://indike.org/pramana/in.bauddha.taisho.2733.1.8.1) · Pramāṇa