[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) › [金剛般若經旨贊](https://indike.org/pramana/in.bauddha.taisho.2735) › 1.13 # 金剛般若經旨贊 1.13 金剛般若經旨贊 1.13 - **Language:** Classical Chinese ### [1.13](https://indike.org/pramana/in.bauddha.taisho.2735.1.13) 經。世尊至降伏其心　贊曰。次下第二發起行相。於中有三。初善現發問。次如來印發。三善現敬承。此初也。言行相者。謂即般若。行謂行解。所修行法。相謂體相。所行相狀。即行所住。其所修行。能住修伏般若行相。善現創為啟發。如來重垂印發。由斯廣說。行所住中。所修智惠。名發起行相。即因問而許宣。亦因許而廣說。故問及許。俱發起焉。此文三節。初標所為。善現所問。非自有疑。為善男子善女人故。次彰問本。謂因發心。而為發問。若不發心。不為問故。阿之言無。耨多羅言上。三藐言正。三者言等。菩提云覺。總云無上正等覺。謂顯諸佛三身覺智。起因三乘故。言無上。離二邪障。故謂之正。遍達真俗。故稱為等。成無上覺。二處明之。無上正覺即正體智。無上遍覺。即後得智。諸釋有此開合異故。若人發心。求此菩提。故言發阿耨多羅三藐三菩提心。後正申所問。即應住等。此問意云。善男子等發心。求此最勝菩提。必有所修。及有所斷。安住何行。而成修行。降伏何障。使行清淨。由斯當得所求菩提。修覺所要。故申二問。然修行中。有初後位。初住加行。後正修行。故餘本經。開為三問。謂云何住。云何修行。云何降伏。即發心者。求佛果時。安住何心。修行何行。若有障垢。云何降伏。餘經以其初後位。別開住為二。即有三問。此經以其同所修。故合為一住。故唯二問。故此彼本。亦不相違。由此諸論。依三問解。故無著論。釋三問云。彼應住者。謂欲願也。欲謂希求。願謂思念。凡欲修行。先住欲願。希求思念。方修得故。即發心者。欲修行時。云何住於欲願心也。彼應修行者。相應三摩鉢帝時也。三摩鉢帝。此云等至。即無分別等持真定。由修此定。發生般若。即發心者。正修行時。云何修行此三昧也。云何降伏者。折伏散時也。若有散亂。執著心生。如實覺悟。令不得起。即伏執著散亂之心。令還入定。名降伏心。即發心者。若時散亂執著心生。云何降伏。即由三問。顯發三道。初成攝道。攝取眾生。誠加行持。成攝生戒。攝取化身。恩德因故。次成熟道。修成佛法大圓滿持。成善法戒。及成報身。智德因故。後不失道。折伏煩惱。不起諸通。使行清淨。為律儀戒。成其法身。斷德因故。修學所要。不過此三。故為三問不增不減。其功德施論。所釋三問意。乃令經意問答乖違。既非應理。此中不敘。問般若深宗。正被菩薩。何故大人緘默。而小聖問耶。由此論云。何故上座須菩提問耶。答。般若以無相為宗。善現以解空成德。現冥至理。可以對揚將欲引攝聲聞。及以進持菩薩。由斯善現而發問焉。如眾成就所說之相。是故論云。有六因緣。若二乘者。於大乘中。恐自無分。懷猶豫故者。便得斷疑向大乘故。初心菩薩。樂著福德。於無相教。心未成熟。聞多福德。起信解故。雖得已定信心得成熟。然於二執。未入二空。便勵其心。住真理故。雖得勝理。能不自輕。而樂住寂。便能受持。有勝福資。不退轉故。雖已進修。順佛攝受。然未真證。尚取相者。便能證悟。極慶慰故。雖能證悟。樂觀法流。弘教利生。未能發起。便於現當。能久傳故。然此六因。或略為四。合第六因入前五中。即是前五所學法故。合第二三。同名攝受。信解甚深。皆稱理故。是故論言。疑者令見樂福。已熟而攝受故。得不輕賤者。令精勤心故。已淨心者。令歡喜故。 > Sūtra: “World-Honoured One, … subdue their minds?” > Commentary: Next below is the second \[part\], evoking the marks of practice. Within this there are three \[sections\]: first, Subhūti asks the question; second, the Tathāgata confirms and initiates; third, Subhūti reverently accepts. This is the first. > As for “marks of practice,” they are prajñā itself. “Practice” means the understanding through practice, the dharmas of practice that are cultivated. “Marks” means the essential marks, the aspects of what is practiced, which is the abiding of practice. That which is cultivated—the marks of the practice of prajñā that can abide, cultivate, and subdue—is initially brought forward by Subhūti and reiterated and confirmed by the Tathāgata; on this basis, the wisdom cultivated in the abiding of practice is broadly expounded, which is called “evoking the marks of practice.” Namely, because of the question, \[the Buddha\] promises to expound it; and because of the promise, it is broadly expounded. Hence both the question and the promise together evoke it. > This passage has three parts. First, it states the purpose: Subhūti's question does not arise from his own doubts, but is for the sake of good sons and good daughters. Next, it reveals the basis of the question, meaning that the question is asked on account of generating the \[bodhi\] mind; if one did not generate the mind, one would not ask. “A-” means non- (an-); “-nuttara” means supreme; “samya\[k\]-” means right; “-sam-” means equal; “bodhi” is called awakening. Taken together, it is called “unsurpassed, right, and equal awakening” (anuttarasamyaksaṃbodhi). This reveals the awakening wisdom of the three bodies of all Buddhas. Because it arises from the three vehicles, it is called “unsurpassed.” Because it is free from the two wrong obstacles, it is called “right.” Because it thoroughly penetrates the ultimate and conventional, it is called “equal.” The attainment of unsurpassed awakening is explained in two aspects: unsurpassed right awakening is fundamental wisdom (mūlajñāna); unsurpassed universal awakening is subsequently attained wisdom (pṛṣṭhalabdhajñāna). The various commentaries have differences in combining and dividing them like this. If someone generates the mind to seek this bodhi, it is therefore called “generating the mind for anuttarasamyaksaṃbodhi.” > Finally, it properly presents the question, which is “how should they abide,” and so forth. The intent of this question is to ask: When good sons and others generate the mind to seek this supreme bodhi, they must have that which is cultivated and that which is severed. In what practice should they abide to accomplish their cultivation, and what obstacles should they subdue to make their practice pure, so that thereby they will attain the sought-after bodhi? Because these are the essentials of cultivating awakening, he presents the two questions. > However, in cultivation there are earlier and later stages: first one abides in preparatory application (prayoga), and later one properly cultivates. Therefore, other versions of the sūtra divide this into three questions, namely: “How should they abide? How should they cultivate? How should they subdue?” That is: When those who have generated the mind seek the fruit of Buddhahood, in what mind should they abide, what practice should they cultivate, and if there are obstacle defilements, how should they subdue them? Other sūtras, because of the difference between the earlier and later stages, divide abiding into two, thus having three questions. This sūtra, because they are of the same cultivated \[nature\], combines them into a single “abiding,” and thus has only two questions. Therefore, this version and that version do not conflict with each other. For this reason, the various treatises explain according to the three questions. > Thus Asaṅga's commentary explains the three questions by saying: “How they should abide” refers to desire and vow (chanda and praṇidhāna). “Desire” means yearning; “vow” means mindful intention. Whenever one wishes to cultivate, one must first abide in desire and vow; only when there is yearning and mindful intention can one cultivate and attain it. That is: When those who have generated the mind wish to cultivate, how should they abide in the mind of desire and vow? “How they should cultivate” refers to the time of concordant samāpatti. Samāpatti is translated here as “equipoise” (dengzhi); it is the true concentration of non-conceptual samādhi. By cultivating this concentration, prajñā is generated. That is: When those who have generated the mind are properly cultivating, how should they cultivate this samādhi? “How they should subdue” refers to the time of subduing distraction. If a mind of distraction and grasping arises, one awakens to it as it truly is and prevents it from arising; that is, one subdues the mind of grasping and distraction to make it enter concentration again, which is called “subduing the mind.” That is: When a mind of distraction and grasping arises in those who have generated the mind, how should they subdue it? > Thus through the three questions, three paths are revealed and manifested: First, it accomplishes the path of gathering: gathering sentient beings, genuinely holding to preparatory application, and accomplishing the precept of gathering sentient beings, which is the cause of the virtue of grace of the transformation body (nirmāṇakāya). Next, it accomplishes the path of maturation: cultivating and accomplishing the great complete holding of the Buddha Dharma, accomplishing the precept of gathering wholesome dharmas and the reward body (saṃbhogakāya), which is the cause of the virtue of wisdom. Finally, it accomplishes the non-losing path: subduing afflictions so that supernormal powers do not arise \[with defilement\], making practice pure, serving as the precept of restraint, and accomplishing the Dharma body (dharmakāya), which is the cause of the virtue of severance. What is essential for cultivation and learning does not exceed these three; therefore, formulating three questions is neither redundant nor deficient. The way Guṇaprabha's commentary explains the intent of the three questions causes the questions and answers of the sūtra's meaning to conflict; since it is not reasonable, it is not recounted here. > Question: The profound doctrine of prajñā is properly addressed to bodhisattvas; why do the great beings remain silent while a lesser sage asks? > Hence the commentary asks: “For what reason does the elder Subhūti ask?” > Answer: Prajñā takes signlessness as its doctrine, and Subhūti has achieved virtue by understanding emptiness; he inwardly accords with the ultimate principle and can dialogue \[with the Buddha\]. Desiring to guide and gather the śrāvakas as well as the progressing bodhisattvas, Subhūti asks the question on this account, just as the marks explained in the assembly's fulfillment. Therefore, the commentary states that there are six causes and conditions: > \[1\] If there are those of the two vehicles who fear they have no share in the Great Vehicle and harbor hesitation, they can sever doubts and turn toward the Great Vehicle. > \[2\] Beginners among bodhisattvas who delight in and cling to merit and whose minds are not yet mature regarding the teaching of signlessness, upon hearing of the vast merits, will give rise to faith-and-understanding. > \[3\] Although they have already attained stable faith and attained maturity, they have not yet entered the twofold emptiness regarding the two graspings; they will then exert their minds to abide in the true principle. > \[4\] Although they have attained the supreme principle and can avoid underestimating themselves, yet delight in abiding in quiescence; they will then be able to accept and uphold it, possess superior provisions of merit, and attain the non-retrogressing stage. > \[5\] Although they have already advanced in cultivation and complied with the Buddha's embracing guidance, yet have not truly realized it and still grasp at signs; they will then be able to realize and awaken, attaining supreme joy and solace. > \[6\] Although they can realize and awaken, and delight in contemplating the flow of the Dharma, they have not yet been able to initiate the propagation of the teaching to benefit sentient beings; they will then be able to transmit it for a long time, both in the present and the future. > However, these six causes may be summarized into four: combining the sixth cause into the preceding five, as it is the dharma studied by the preceding five; and combining the second and third, both being named “embracing guidance,” because faith-and-understanding and profundity both accord with principle. Therefore, the commentary says: “\[1\] For those with doubts, causing them to see; \[2\] for those who delight in merit and are already mature, embracing them; \[3\] for those who do not underestimate themselves, causing an energetic mind; \[4\] for those who have already purified their minds, causing them to rejoice.” > — English (machine translation) (machine translation) - [Previous: 1.12](https://indike.org/pramana/in.bauddha.taisho.2735.1.12) - [Next: 1.14](https://indike.org/pramana/in.bauddha.taisho.2735.1.14) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2735.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2735~en-mt.1.13) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2735.1.13](https://indike.org/pramana/in.bauddha.taisho.2735.1.13) · Pramāṇa