[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) › 2.86 # 御注金剛般若波羅蜜經宣演 2.86 御注金剛般若波羅蜜經宣演 2.86 - **Language:** Classical Chinese ### [2.86](https://indike.org/pramana/in.bauddha.taisho.2733.2.86) 經。須菩提譬如人身長大　演曰。下第十七證道住處三地之中是淨心地。已於地前無生而不願度。無行而不遍修。復以難得福身智身故伏二障。俱生漸除分別頓盡。於煗頂位希求教授觀無二取作安非安二諦無相唯識等觀。資糧加行二因具足。今為辨說初地之理。令求證道入真聖位。發無漏智斷分別障。親證二空得無住道故。此文來彼論喻顯於前真如法身亦不違此。此論文二。初明證道得智。後明證道離慢。論云。如是顯示入證道時得智慧故離慢。前中有二。初如來喻告後善現答成。此初也。真如妙理唯內證知非其言相。即稱彼體。然諸智者因喻得明故。況大身以通玄旨。譬如人身洪滿端偉而無實體假名為身。所成理智攝領成就故名為身。如彼俗身。然在纏名如來藏。出纏已去與其法身名。仍寄喻顯。魏云其身妙大。貞觀云具身大身。周及此云長大。長即具妙。梁云遍身大身。依此論說得智之中。別釋妙大分為兩義。論云。云何得智有二種智故。謂攝種性智及平等智。若得智已得生如來家得決定紹佛種。此為攝種性智。得此智已能得妙身。若於此家長夜願生既得生以便得彼身。是名妙身。演曰。此有二義。一得智二證理。若得智已至能得妙身。已來是為得智顯智功能。若於此家已下為證理理為妙身智能得故亦名妙身。如來家者謂即真如畢竟空寂以為舍故。於中證會名之為生未證如時長夜願證既得智已便得真如。是名妙身。雖身與家同是真如。而法性身依法性土故有差別。謂真見道正智起時。能證真如名為得已。若細分別。無間解脫正得已得。上解妙身。論又云。平等智復有五種平等因緣。謂麁惡平等。法無我平等。斷相應平等。無悕望心相應平等。一切菩薩證道平等。得此等故得為大身。攝一切眾生大身故。演曰。此釋大身以智能證五平等理。五平等理遍攝一切故名大身。理即真如平等分五者。從詮以辨。大莊嚴論亦說。平等有五而名稍異。一無我平等。二有苦平等。三所作平等。四不求平等。五同得平等。此中第一麁惡平等。真如遍在善惡之法故無自他別。即彼第二。以於自他身所有諸苦無差別故。二無我平等諸法無我性。即彼第一。三斷相應平等。離二取故。又斷自他如如無二。相應者相似義。他性相應非自性故。今斷自他故名平等。即彼第三。四無悕望心相應平等。悕望者攀緣義。行利他時不求返報。相應同前。即彼第四。五一切菩薩證道平等。共所證故。即彼第五。佛地論說。十地菩薩證得十種平等性理名平等性智。與此相攝思唯可知。若依此論。前卷科釋證道住處中云。妙身者謂至得身成就身。得畢竟轉依故。大身者一切眾生身攝身故。演曰。由修二智乃至十地所應證理。皆悉圓證能得法身名至得身。報化二身名成就身。或自受用及真如理合名至得。依金光明經俱名法身故。他受變化名成就身。即攝四佛總名妙身。言大身者。由得五平等故攝一切生與己無別。以己自體能攝一切故名大身。妙身通攝理智二種大身。唯在平等真理。然非圓滿滿在佛地。此說分得能畢竟得非是已滿。彼論頌云。 > Sūtra: "Subhūti, suppose a person's body were huge." Exposition: Below, the seventeenth dwelling, the dwelling of realization path, is the pure-heart bhūmi (pramuditā-bhūmi) among the three stages. Prior to the bhūmis, there was no sentient being one did not vow to deliver, and no practice one did not cultivate everywhere; furthermore, through the difficult-to-attain merit-body and wisdom-body, one subdued the two hindrances; the innate is gradually eliminated, and the conceptual is abandoned suddenly. At the heat and summit stages, seeking instruction, one contemplates the absence of the two graspings, performing contemplations on the secure and insecure, the two truths, signlessness, consciousness-only, and so forth. The two causes of accumulation (saṃbhāra) and application (prayoga) being complete, the principle of the first bhūmi is now explained for him, causing him to seek the realization path and enter the true noble stage, bringing forth untainted wisdom, severing conceptual hindrances, personally realizing the two emptinesses, and attaining the non-abiding path; therefore this text appears. The treatise's metaphor clarifies the previous tathatā dharmakāya, and does not contradict this either. This treatise text has two parts: first, clarifying that the realization path attains wisdom; second, clarifying that the realization path abandons pride. The treatise says: "It is thus shown that when entering the realization path, because one attains wisdom, one abandons pride." Within the former there are two parts: first, the Tathāgata informs via a metaphor; second, Subhūti replies in confirmation. This is the first. The wondrous principle of tathatā is known only through internal realization and is not words or marks that match its substance. However, the wise are enlightened by means of metaphors; therefore, a great body is compared to communicate the profound purport. Just as a human body is large, full, upright, and grand, yet lacks real substance and is designated a "body" only conventionally, so the realized principle and wisdom are gathered and perfected, hence named a "body," like that conventional body. However, while in defilement, it is named the tathāgatagarbha; once emerging from defilement, it is given the name dharmakāya; it is still illustrated by lodging it in a metaphor. The Wei translation says "its body is wondrously large" (miaoda). The Zhenguan translation says "endowed body, great body." The Zhou and this translation say "huge" (changda). "Huge" implies endowed with wondrousness. The Liang translation says "pervading body, great body." According to this treatise's explanation, within attaining wisdom, the separate explanation of "wondrously large" is divided into two meanings. The treatise says: "How is wisdom attained? Because there are two kinds of wisdom: namely, the wisdom that embraces lineage (gotra) and the wisdom of equality (samatā). If one has attained wisdom, one attains birth into the Tathāgata's household and attains the definitive succession to the Buddha lineage. This is the wisdom that embraces lineage. Having attained this wisdom, one can attain the wondrous body. If, in this household, one has long nights wished to be born, once born one promptly attains that body. This is called the wondrous body." Exposition: This has two meanings: first, attaining wisdom; second, realizing the principle. From "If one has attained wisdom" to "can attain the wondrous body" reveals the function of wisdom as attaining wisdom. From "If, in this household" onward is realizing the principle: the principle is the wondrous body, and because wisdom can attain it, it is also called the wondrous body. "The Tathāgata's household" means taking tathatā's ultimate empty quiescence as the mansion; realizing and converging within it is called "being born." When one has not yet realized suchness, throughout the long night one vows to realize it; having attained wisdom, one promptly attains tathatā: this is called the wondrous body. Although the body and the household are both tathatā, because the dharmatā-body relies on the dharmatā-land, there is a distinction: when the right wisdom of the true vision path arises, being able to realize tathatā is called "having attained." If distinguished in detail: uninterrupted \[path\] and liberation \[path\] are "just attaining" and "having attained." The above explains the wondrous body. The treatise also says: "The wisdom of equality further has five kinds of causes and conditions of equality: namely, equality regarding coarseness and evil, equality regarding dharma-selflessness, equality associated with severance, equality associated with a mind free of yearning, and equality regarding the realization path of all bodhisattvas. Attaining these equalities, one attains being a great body, because it embraces the great body of all sentient beings." Exposition: This explains the great body: because wisdom can realize the principle of five equalities, and the principle of five equalities comprehensively embraces all, it is called a great body. The principle is tathatā; dividing equality into five is distinguished from the signifier. The Mahāyānasūtrālaṃkāra also says that equality has five, but with slightly different names: first, equality of selflessness; second, equality of possessing suffering; third, equality of what is done; fourth, equality of non-seeking; fifth, equality of equal attainment. Here, the first, equality regarding coarseness and evil—tathatā pervades wholesome and unwholesome dharmas, so there is no distinction between self and other—is precisely the second there, because regarding all sufferings in one's own and others' bodies, there is no distinction. The second, equality of dharma-selflessness—the selfless nature of all phenomena—is precisely the first there. The third, equality associated with severance—because it is free from the two graspings, and severance of self and other is suchness without duality; "associated" means similarity; other-nature is associated, not self-nature; now severing self and other, it is named equality—is precisely the third there. The fourth, equality associated with a mind free of yearning—"yearning" means clinging to conditions; when practicing benefit for others, not seeking return recompense; "associated" is the same as before—is precisely the fourth there. The fifth, equality regarding the realization path of all bodhisattvas—because it is jointly realized—is precisely the fifth there. The Buddhabhūmi-śāstra states that the bodhisattvas of the ten bhūmis realize ten kinds of principles of the nature of equality, which is called the wisdom of equality (samatājñāna); its mutual subsumption with this can be understood through contemplation. If following this treatise, the outline exposition of the dwelling of realization path in the previous fascicle states: "The wondrous body refers to the attained body and the perfected body, because of attaining ultimate transformation of the basis (āśrayaparivṛtti). The great body refers to the body that embraces the bodies of all sentient beings." Exposition: Because through cultivating the two wisdoms up to the tenth bhūmi, the principles that should be realized are all completely realized, being able to attain the dharmakāya is called the attained body. The saṃbhogakāya and nirmāṇakāya are called the perfected body. Or, the self-enjoyment body and the principle of tathatā are jointly called the attained body, because according to the Suvarṇaprabhāsa Sūtra both are named dharmakāya; the other-enjoyment and transformation bodies are called the perfected body. Thus embracing the four Buddhas, they are collectively named the wondrous body. The "great body": because by attaining the five equalities one embraces all sentient beings as not different from oneself, and because one's own self-substance can embrace all, it is called a great body. The wondrous body comprehensively embraces both principle and wisdom; the great body resides solely in the true principle of equality. However, it is not the complete fulfillment; fulfillment is at the Buddha stage. Here it speaks of partial attainment being able to ultimately attain, not that it is already complete. That treatise's verse says: > — English (machine translation) (machine translation) - [Previous: 2.85](https://indike.org/pramana/in.bauddha.taisho.2733.2.85) - [Next: 2.87](https://indike.org/pramana/in.bauddha.taisho.2733.2.87) - [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.2.86) — English, machine translation ## Linked texts (2) - [金剛般若波羅蜜經論](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.vajracchedika!vajracchedikaprajnaparamitasastra-t1510b*zh-dharmagupta.3.8) — Classical Chinese - [金剛般若論](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.vajracchedika!vajracchedikaprajnaparamitasastra*zh-dharmagupta.2.25) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2733.2.86](https://indike.org/pramana/in.bauddha.taisho.2733.2.86) · Pramāṇa