[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) › 2.85 # 御注金剛般若波羅蜜經宣演 2.85 御注金剛般若波羅蜜經宣演 2.85 - **Language:** Classical Chinese ### [2.85](https://indike.org/pramana/in.bauddha.taisho.2733.2.85) 經。須菩提所言至名一切法　演曰。第六安立第一義。論云。又彼一切法法體不成就為安立第一義。前說一切皆是佛法真如遍彼恐存一切法體實有故。今遣之體不成就破相證真安立勝義。所言一切法者。謂俗諦法。即非一切法者。約真而談。無實體法是名一切法者。却結俗諦。彼論云。彼處色等相不住故。彼一切色等諸法非法。如是諸法非法。即是諸法法以無彼法相。常不住持彼法相故。演曰。彼真如處無色等相故。彼色等非常住法。此解即非一切法。言如是諸法非法即是諸法法者。此解是名一切法。如是諸法非常住法故。即顯真如。是諸法家之常住法。餘本雙牒一切法。一切法者一謂世間妄取一切法。一謂如來所證一切法也。上依此論明求教受。說八地行及佛果中菩提無得。真如離相遮增減執。無能所得。令從頂位修無相觀引生忍及世第一法雙印二空趣見道智。若依彼論法說斷疑問。前後三處說燃燈佛有何差別。又唯說燃燈不說餘佛有何所以。答初問者依此論釋。初說燃燈在不離佛出時住處離少聞障為第二迴向人說。次說燃燈在離寂靜味住處除智不具障為煗位菩薩說。今說燃燈在求教授住處除不求教授障為頂位菩薩說。若依彼論。初在斷第五佛有說受疑中。佛於燃燈語不取理實智。以是真實義成彼無取說。次在第十證如不證疑中。復能速證法校量福勝。復在第十二菩薩修因疑中法說斷疑以後時授記燃燈行非上是故不同。答後問者。此經多說無相無生勝義之法。佛於燃燈任運相續以得此道。布髮散花超於八劫。掩埿髮迹今現由存。生信既多故唯稱說。上來已說信行地中。合十六處八住處中來之為四。一攝住處即是發心。二波羅蜜淨。三欲住處。四離障住處。合十二種以為第四。若據位地總為三文。初攝住處是十住位。次波羅蜜及欲住處是十行位。離障住處是迴向位。行相配屬如前應知。 > Sūtra: "Subhūti, what are called \[all phenomena...\] are called all phenomena." Exposition: Sixth, establishing the supreme truth (paramārtha). The treatise says: "Furthermore, because the phenomenal substance of all those phenomena is unestablished, this is the establishment of the supreme truth." Previously, it was said that all are the Buddha-Dharma and tathatā pervades them; fearing that one might preserve the view that the substance of all phenomena really exists, it now dispels it: their substance is unestablished, demolishing marks to realize the real and establishing the supreme truth. "All phenomena" refers to conventional-truth phenomena. "Are not all phenomena" speaks from the ultimate: there are no phenomena of real substance. "Are called all phenomena" turns back to conclude with conventional truth. That treatise says: "Because in that locus the marks of form and so forth do not abide, those various phenomena of all forms and so forth are non-dharmas. These various phenomena being non-dharmas are precisely the Dharma of phenomena, because devoid of the marks of those dharmas, they constantly do not abide in or maintain those marks of dharmas." Exposition: In that locus of tathatā, there are no marks of form and so forth, so form and so forth are not permanent phenomena. This interprets "are not all phenomena." The statement "these various phenomena being non-dharmas are precisely the Dharma of phenomena" interprets "are called all phenomena." Because these various phenomena are not permanent phenomena, this reveals tathatā, which is the permanent Dharma of all phenomena. Other editions repeat "all phenomena" twice: one refers to all phenomena falsely grasped in the world; the other refers to all phenomena realized by the Tathāgata. Above, following this treatise, seeking instruction was illuminated: explaining the practice of the eighth bhūmi and that within the Buddha-fruit bodhi is without attainment; tathatā is free of marks, blocking grasps of increase and decrease, with nothing capable of being attained or to be attained; causing one, from the summit (mūrdhan) stage, to cultivate the signless contemplation, bringing forth forbearance (kṣānti) and supreme worldly phenomena (laukikāgradharma), jointly confirming the two types of emptiness and advancing toward the vision path (darśanamārga) wisdom. If we follow that treatise's explanation of severing doubts through Dharma exposition: what is the distinction among the three places earlier and later where Dīpaṃkara Buddha is mentioned? And why is only Dīpaṃkara mentioned and no other Buddhas? Answering the first question according to the exposition of this treatise: the first mention of Dīpaṃkara is in the dwelling of not being separated from the Buddha's appearance in the world, abandoning the hindrance of hearing little, spoken for persons of the second dedication (pariṇāmanā); the next mention of Dīpaṃkara is in the dwelling of abandoning the taste of quietude, eliminating the hindrance of incomplete wisdom, spoken for bodhisattvas of the heat (uṣmagata) stage; the present mention of Dīpaṃkara is in the dwelling of seeking instruction, eliminating the hindrance of not seeking instruction, spoken for bodhisattvas of the summit stage. If we follow that treatise: the first is within severing the fifth doubt regarding the Buddha having spoken and received \[Dharma\], where the Buddha, regarding Dīpaṃkara's words, did not grasp the wisdom of factual reality, and by this real meaning constituted that non-grasping speech; the second is within the tenth doubt regarding realizing suchness versus not realizing, where he was further able to swiftly realize the Dharma, measuring its superior merit; again, in the twelfth doubt regarding the bodhisattva's cultivation of causes, the doubt is severed through Dharma exposition, because the prophecy given later and the practice under Dīpaṃkara are not superior, and are therefore different. Answering the latter question: this sūtra mostly speaks of the supreme truth of signlessness and non-arising. The Buddha, under Dīpaṃkara, effortlessly and continuously attained this path; spreading his hair and scattering flowers, he surpassed eight kalpas; covering the mud with his hair, the traces still exist now. Since it generates much faith, he only praised and spoke of this. Above, within the stage of practice through faith (adhimukticaryā-bhūmi), among the total of sixteen places and eight dwellings, four have been addressed: first, the embracing dwelling, which is generating the mind; second, pāramitā purification; third, the wish dwelling; fourth, the dwelling of abandoning hindrances, combining twelve kinds into the fourth. In terms of stages and bhūmis, there are generally three sections: the first, the embracing dwelling, is the stage of the ten abodes; next, the pāramitā and wish dwellings are the stage of the ten practices; the dwelling of abandoning hindrances is the stage of the ten dedications. Their operational characteristics and correspondences should be understood as before. > — English (machine translation) (machine translation) - [Previous: 2.84](https://indike.org/pramana/in.bauddha.taisho.2733.2.84) - [Next: 2.86](https://indike.org/pramana/in.bauddha.taisho.2733.2.86) - [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.2.85) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2733.2.85](https://indike.org/pramana/in.bauddha.taisho.2733.2.85) · Pramāṇa