[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) › 2.187 # 御注金剛般若波羅蜜經宣演 2.187 御注金剛般若波羅蜜經宣演 2.187 - **Language:** Classical Chinese ### [2.187](https://indike.org/pramana/in.bauddha.taisho.2733.2.187) 經。須菩提若有人至不解我所說義　演曰。心具足中第六行住淨。為化有情往來行住神通方便說法流轉有為之事。此勝惠行名之為行安處。如是名之為住。而無諸染故復名淨。前第五心總明不住生死涅槃。而未別明方便化用。今為明之有此文起。於中有三。一威儀行住。二破名色身自在行住。三不染行住。明隨感應似有往來。往來之中觀性不執成大神通。復於說法及生死法而無染著。今具足說令諸菩薩上求學故。次第如是。初文來者以諸菩薩上求佛地所有事業化眾生等。乃謂如來實有來去而生習學故。今為說實無去來令知修學故有此文。彼論為釋第二十五化無受用疑。疑云。若諸如來不受彼果報。云何諸菩薩福德眾生受用。疑意既云是福德無報無有漏報。云何得於十方世界出沒往來。現身說法令生覩見而受用耶。既爾法身應有來去。由不悟化而迷於真也。文言菩薩意說如來從因為名　解中云。佛就果為語。不爾問答文不相應。釋此疑者化有來去不妨受用。然據真理本無去來。此論除報已上求彼論遣疑而識化亦不相違。文分為三。初牒報顯非。次徵非所以。後釋義所由。此初也。先牒後非。此論但云　於中行者謂去來。住者餘威儀。餘威儀者攝餘三種。謂住坐臥。餘本有住。此中略無。彼論偈云。 > \[Sūtra:\] "Subhūti, if someone were to say… \[he would\] not understand the meaning of what I have spoken." / \[Exposition:\] Within the fulfillment of the mind, this is the sixth: purity of conduct and abiding. Undertaking the affairs of the conditioned—coming and going, walking and standing, supernormal powers, expedient means, and the preaching of the Dharma to transform sentient beings—this practice of superior wisdom is called "conduct"; securely dwelling in such \[a state\] is called "abiding." Furthermore, because it is free of all defilement, it is called "pure." Previously, the fifth mind generally clarified not abiding in saṃsāra or nirvāṇa, yet had not distinctly clarified the expedient functioning of transformation. This text arises now to clarify it. / Within this there are three \[parts\]: first, conduct and abiding in deportment; second, conduct and abiding with sovereignty in breaking down nāma-rūpa-kāya; third, untainted conduct and abiding. It clarifies that in accordance with stimulus and response, there appear to be coming and going. In the midst of coming and going, contemplating the nature without grasping accomplishes great supernormal powers; furthermore, toward preaching the Dharma and the phenomena of saṃsāra, there is no stained attachment. It is fully expounded now to cause all bodhisattvas to aspire to learn it; hence the sequence is like this. / As for the advent of the first text: because all bodhisattvas, seeking the activities of the Buddha-stage above—such as transforming sentient beings—suppose that the Tathāgata truly has coming and going and thus develop such practice, \[the Buddha\] now speaks for them of the reality of no coming or going to make them understand how to cultivate and learn; hence this text appears. / That treatise explains it to dispel the twenty-fifth doubt: that the transformation \[body\] has no enjoyment/use. The doubt says: "If the Tathāgatas do not receive that karmic retribution, how do bodhisattvas enjoy the merit \[of sentient beings\]?" The meaning of the doubt is: since it was stated that this merit has no retribution—no defiled retribution—how can \[the Buddha\] appear, disappear, come, and go across the worlds of the ten directions, manifesting a body and preaching the Dharma so that beings behold him and enjoy it? If so, the dharmakāya ought to have coming and going. This arises from not awakening to the transformation and being deluded about the real. / The text mentions "bodhisattva," meaning to speak of the Tathāgata named from the cause; the commentary says that "Buddha" speaks in terms of the fruit; otherwise, the question and answer would not correspond. / In resolving this doubt: that the transformation has coming and going does not prevent enjoyment/use; however, according to the ultimate principle, originally there is neither coming nor going. This treatise, having removed retribution, seeks above; that treatise dispels doubt and recognizes transformation, nor do they contradict each other. / The text is divided into three: first, citing the report to reveal the error; next, inquiring into the reason for the error; finally, explaining the source of the meaning. This is the first: first citing, then declaring the error. This treatise merely says: "Conduct" therein refers to coming and going; "abiding" refers to the remaining deportments. "The remaining deportments" subsumes the other three: namely, standing, sitting, and lying down. Other versions include "standing" (住), which is omitted here. The verse of that treatise says: > — English (machine translation) (machine translation) - [Previous: 2.186](https://indike.org/pramana/in.bauddha.taisho.2733.2.186) - [Next: 2.188](https://indike.org/pramana/in.bauddha.taisho.2733.2.188) - [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.2.187) — English, machine translation ## Linked texts (5) - [金剛般若經贊述](https://indike.org/pramana/in.bauddha.taisho.1700.2.305) — Classical Chinese - [金剛般若經疏論纂要](https://indike.org/pramana/in.bauddha.taisho.1701.2.233) — Classical Chinese - [金剛般若經旨贊](https://indike.org/pramana/in.bauddha.taisho.2735.2.214) — Classical Chinese - [金剛般若波羅蜜經論](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.vajracchedika!vajracchedikaprajnaparamitasastra-t1510b*zh-dharmagupta.3.83) — Classical Chinese - [金剛般若波羅蜜經論](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.vajracchedika!vajracchedikaprajnaparamitasutrasastra*zh-bodhiruci.3.55) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2733.2.187](https://indike.org/pramana/in.bauddha.taisho.2733.2.187) · Pramāṇa