[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) › 2.124 # 御注金剛般若波羅蜜經宣演 2.124 御注金剛般若波羅蜜經宣演 2.124 - **Language:** Classical Chinese ### [2.124](https://indike.org/pramana/in.bauddha.taisho.2733.2.124) 經。須菩提至莫作是念　演曰。第五語具足。前明相好求佛身業依身說法。次明語業。既離執以求身亦亡銓而學說故有此文。彼論斷第十七佛有所說疑　疑云。若如來色身相好不可得見云何言如來說法。演曰。以情見佛宣說於法。謂有所說法義。離如今聞所緣相好。不離法身不可得見。若爾所說文義不離法身不可得聞。既現可聞文義之相。明有所說故有此疑。答意相好不離如俗見真無見。文義不離如俗說真無說故。約無說以斷疑情。彼約無說以破疑。此據上求而遣執。問。與前如來有所說法耶何別。答。此論前為地前約智相法身明無得說。今為地上上求佛語離執而求。彼論前約能說生疑故。論答言應化非真佛亦非說法者等。今約所說法疑故。論答言所說二差別。不離於法界等文分有五門。遮徵釋成。此初二也。初言物謂又言莫作是念。文言似重。尋義不爾。以准餘本上是問辭勿應是頗汝頗謂如來作是念我當有所說法耶。此論問意謂我真中及以俗諦有實說耶。彼論問意我有離如所說法耶。言莫作是念者。第二遮心以真無說俗諦假說離如無法故。遮莫作有實說念。 > Sūtra: Subhūti, \[...\] do not give rise to this thought. The Exposition says: The fifth \[topic\] is the complete endowment of speech. Previously, clarifying marks and characteristics dealt with seeking the Buddha's bodily karma, relying on the body to preach the Dharma; next it clarifies verbal karma. Having abandoned attachment in seeking the body, one also extinguishes the signifiers when learning speech; hence this passage appears. That treatise resolves the seventeenth doubt: that the Buddha has something preached. The doubt says: "If the Tathāgata's physical body, marks, and characteristics cannot be seen, why is it said that the Tathāgata preaches the Dharma?" The Exposition says: Seeing the Buddha preaching the Dharma through emotional attachment, one assumes there are preached dharmas and meanings apart from the tathatā. Just as the marks and characteristics that are now heard and taken as objective supports cannot be seen apart from the dharmakāya; if so, the words and meanings preached cannot be heard apart from the dharmakāya. Since the marks of words and meanings are presently audible, it is clear that there is something preached—hence this doubt arises. The meaning of the reply is: marks and characteristics are not separate from tathatā, conventionally seen, but in the ultimate there is no seeing; words and meanings are not separate from tathatā, conventionally preached, but in the ultimate there is no preaching. Thus it severs the doubt by reference to non-preaching. That \[treatise\] refutes the doubt by reference to non-preaching; this \[treatise\] eliminates attachment based on seeking higher. Question: How does this differ from the earlier "Does the Tathāgata have any Dharma preached?" Answer: In this treatise, earlier it clarified for those before the bhūmis the lack of attainable preaching based on the dharmakāya of wisdom-marks; here it seeks the Buddha's speech higher for those on the bhūmis, seeking free from attachment. In that treatise, earlier the doubt arose regarding the speaker, and hence the treatise answered: "The nirmāṇakāya is not the true Buddha, nor is it the speaker of Dharma," and so forth. Here the doubt concerns the Dharma preached, and hence the treatise answered: "The two distinctions in what is preached are not separate from the dharmadhātu," and so forth. The text is divided into five gates: prohibition, challenge, explanation, and confirmation. These are the first two. First it says "do not say" and again says "do not give rise to this thought"; the wording seems repetitive. Examining the meaning, it is not so: by comparison with other recensions, the former is the phrasing of a question: "Do not" must be "can it be": "Could you think that the Tathāgata forms this thought: 'I should have some Dharma preached'?" The intent of the question in this treatise is: "Do you think that within the ultimate or conventional truth I have real preaching?" The intent of the question in that treatise is: "Do I have Dharma preached apart from tathatā?" "Do not give rise to this thought" is the second part, prohibiting the mind: because in the ultimate there is no preaching, in conventional truth it is nominal preaching, and apart from tathatā there is no dharma, he prohibits them from forming the thought that there is real preaching. > — English (machine translation) (machine translation) - [Previous: 2.123](https://indike.org/pramana/in.bauddha.taisho.2733.2.123) - [Next: 2.125](https://indike.org/pramana/in.bauddha.taisho.2733.2.125) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2733.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2733~en-mt.2.124) — English, machine translation ## Linked texts (1) - [金剛般若經疏論纂要](https://indike.org/pramana/in.bauddha.taisho.1701.2.167) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2733.2.124](https://indike.org/pramana/in.bauddha.taisho.2733.2.124) · Pramāṇa