[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) › 2.129 # 御注金剛般若波羅蜜經宣演 2.129 御注金剛般若波羅蜜經宣演 2.129 - **Language:** Classical Chinese ### [2.129](https://indike.org/pramana/in.bauddha.taisho.2733.2.129) 經。須菩提說法者至是名說法　演曰。第五成餘言說法說法依彼論釋。即由所說二差別故。重言說法無法可說者。以真中無可說法俗中無實有法。無名義定相。屬法無離真如可說法。二論隨應釋此文意。是名說法者俗有說故。此論自下明心具足。是第六文。於中分六。一念處。二正覺。三施設大利法。四攝取法身。五不住生死涅槃。六行住淨。然此經中闕念處文。餘本皆有。魏云。爾時惠命須菩提白佛言。世尊。頗有眾生於未來世。聞說是法生信心不。佛言須菩提。彼非眾生非不眾生。何以故。須菩提。眾生眾生者。如來說非眾生。是名眾生。論云。此處於諸眾中顯示如世尊念處故。彼非眾生者第一義故。非不眾生者世諦故。演曰。此顯眾生是佛慈悲所念之處故名念處。如三念住對眾生立。然佛常緣眾生之時。依真俗理非有非無。勸諸菩薩亦如是觀故。言如世尊念處故。問。此中善現問有眾生生信心不。應答有無。何故乃言非眾生等。乍似問答兩不相應。答。准離懈怠中云。後五百歲眾生信持是人則為第一希有。此中亦應作如是說。由前既說。今但約真諦顯非眾生。是不共義。又約俗諦非不眾生。是相應義。是故論云。此文如前說。指離懈怠中說也。即顯能如佛念處者。信受此經。問。欲得言說中亦明後世能信離懈怠中亦明今此又說。三文何別。答。初顯言說法身。次勸發精進。此令求佛地故有差別。若依彼論。初破能說八不說法疑。次挍量經勝堅實解深義。後破無能信人疑。是故此文為斷第十八何人能信疑。論云。復有疑。若言諸佛說者。是無所說法不離於法身。亦是其無有何等人。能信如是甚深法界。偈曰。 > Sūtra: Subhūti, what is called expounding the Dharma... is called expounding the Dharma. Exposition: Fifth, completing the explanation of the remaining discourse on expounding the Dharma. Explaining it according to that commentary \[by Asaṅga\]: because of the two differences in what is expounded, it repeats "expounding the Dharma." "There being no dharma that can be expounded" is because in the ultimate truth there is no dharma that can be expounded, and in the conventional truth there are no truly existent dharmas. Having no fixed marks of name and meaning, it pertains to dharmas; there being no dharma that can be expounded apart from tathatā. The two treatises explain the meaning of this passage accordingly. "Is called expounding the Dharma" means that it conventionally exists as an exposition. In this treatise, from here below, it explains the mind's endowment \[with qualities\], which is the sixth section. Within it, there are six parts: first, the stations of mindfulness; second, correct awakening; third, the establishment of dharmas of great benefit; fourth, the assimilation of the dharmakāya; fifth, not abiding in saṃsāra or nirvāṇa; sixth, purity in practice and abiding. However, this sūtra lacks the passage on the station of mindfulness, while other recensions all have it. The Wei \[translation\] says: "At that time the venerable Subhūti said to the Buddha: 'World-Honoured One, will there perhaps be sentient beings in future ages who, hearing this Dharma expounded, will give rise to faithful minds?' The Buddha said: 'Subhūti, they are neither sentient beings nor non-sentient beings. Why is that? Subhūti, as for "sentient beings, sentient beings," the Tathāgata has spoken of them as non-sentient beings; this is called sentient beings.'" The treatise says: "Here, among the multitude, it reveals what is like the World-Honoured One's station of mindfulness." "They are non-sentient beings" is because of the paramārtha; "they are not non-sentient beings" is because of the conventional truth. Exposition: This shows that sentient beings are the object of the Buddha's compassion, and are therefore called a "station of mindfulness." It is like the three stations of mindfulness established with respect to sentient beings. When the Buddha constantly takes sentient beings as an objective support, relying on the principle of the two truths, they are neither existent nor non-existent. Exhorting all bodhisattvas to contemplate in this way as well, it therefore says: "like the World-Honoured One's station of mindfulness." Question: Here Subhūti asks whether there are sentient beings who give rise to a faithful mind. The answer should be about existence or non-existence; why does it say "non-sentient beings" and so forth? At first glance, the question and answer seem not to correspond. Answer: According to the passage in \[the section on\] leaving indolence, it says: "Sentient beings in the last five hundred years who faithfully uphold it—such persons are most rare." Here it should also be stated like that. Because it was already stated before, now it merely reveals "non-sentient beings" in terms of the ultimate truth, which is the non-shared meaning. Furthermore, in terms of the conventional truth, "they are not non-sentient beings," which is the corresponding meaning. Therefore, the treatise says: "This passage is as previously stated," pointing to what was stated in \[the section on\] leaving indolence. It thus reveals that those who can be like the Buddha's station of mindfulness will faithfully accept this sūtra. Question: In the section on "desiring speech," it also explains those in future ages who can have faith; in \[the section on\] leaving indolence, it also explains it; and now here it speaks of it again. What is the difference between these three passages? Answer: The first reveals the dharmakāya of verbal expression; the next exhorts the arousal of vigor; this one causes them to seek the Buddha-ground. Thus there are differences. If relying on that commentary \[by Asaṅga\], it first refutes the doubt concerning the eight \[reasons why the Buddha\] does not preach the Dharma; next, it evaluates the supremacy of the sūtra to resolve firmly its profound meaning; finally, it refutes the doubt about there being no person capable of faith. Therefore, this passage is for severing the eighteenth doubt: "What person can have faith?" The commentary says: "There is further doubt: 'If it is said that what all Buddhas expound is that no dharma is expounded and is not apart from the dharmakāya, then is there also no person whatsoever who can believe in such a profound dharmadhātu?' The verse says: > — English (machine translation) (machine translation) - [Previous: 2.128](https://indike.org/pramana/in.bauddha.taisho.2733.2.128) - [Next: 2.130](https://indike.org/pramana/in.bauddha.taisho.2733.2.130) - [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.2.129) — English, machine translation ## Linked texts (5) - [金剛般若經贊述](https://indike.org/pramana/in.bauddha.taisho.1700.2.225) — Classical Chinese - [金剛般若波羅蜜經論](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.vajracchedika!vajracchedikaprajnaparamitasastra-t1510b*zh-dharmagupta.3.46) — Classical Chinese - [金剛般若波羅蜜經論](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.vajracchedika!vajracchedikaprajnaparamitasutrasastra*zh-bodhiruci.3.20) — Classical Chinese - [金剛般若波羅蜜經略疏](https://indike.org/pramana/in.bauddha.taisho.1704.2.23) — Classical Chinese - [金剛般若波羅蜜經](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.vajracchedika*zh-bodhiruci.1.79) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2733.2.129](https://indike.org/pramana/in.bauddha.taisho.2733.2.129) · Pramāṇa