[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) › 1.8.3 # 金剛般若經旨贊 1.8.3 金剛般若經旨贊 1.8.3 - **Language:** Classical Chinese ### [1.8.3](https://indike.org/pramana/in.bauddha.taisho.2735.1.8.3) 言四八時十二時等。 答。 顯佛教勝簡外道故。 如諸外道。 皆是凡愚所說。 諸法悉是顛倒虛妄。 說者聽者。 根緣不同。 雖有教旨。 不成藥石。 徒增惡業。 虛長邪心。 既無證悟。 寧階聖道。 故彼教首。 不言一時。 今言簡邪。 言一時矣。 若言四八。 何異邪經。 不言四時十二時等。 更有問答。 非要不明。 所言佛者。 顯說經主。 是最勝尊。 表經可信無非主失。 主成就也。 若不言佛。 不知此經是誰所說。 一切生疑。 又智度論說。 能說有五。 一佛世尊。 二聖弟子。 三天龍等。 四神仙等。 五變化等。 若不言佛。 恐謂餘說。 今言佛說。 表可崇信。 佛者梵語。 應言勃陀。 自覺覺他覺行圓滿。 具三覺人。 故名覺者。 謂從煩惱。 而得開覺。 具一切智。 永出生死。 如從夢寤。 故名自覺。 斷所知障。 而得種智。 說自覺法。 令他開覺。 如蓮華開。 故名覺他。 諸障遍斷。 諸行遍修。 諸境遍知。 諸果遍證。 出過眾聖。 故名覺滿。 初勝人覺賊異凡夫。 次覺勝天鼓異聲聞。 後覺勝千日異菩薩。 三者備矣。 受佛名焉。 然佛世尊。 有其三身。 今此經者。 是何身說。 若對地前。 則化身說。 如對地上。 即應身說。 若法報身。 亦無說法。 自受法樂。 不說法故。 佛不相為說法故。 非諸菩薩所見身故。 既三身者。 其體不殊。 是則三身。 無說不說。 諸經有言薄伽梵等。 依梵本譯。 今言佛者。 隨方生善。 亦有經說佛婆伽婆。 為簡辟支及外道故。 言在舍衛國祇樹等者。 是說經處。 顯說此經。 必有其處。 無非處失。 處成就也。 若不說處。 未知此經何處而說。 一切生疑。 為令生信。 故說其處。 舍衛梵音。 此云豐德。 謂豐財寶女色。 多聞解脫。 四德故名豐德。 亦名聞物。 以多寶物。 及以人物。 諸方聞故。 正云室羅筏。 謬云舍婆提。 是憍薩羅國之都城名。 以是王都。 而言國也。 祇謂祇陀。 此云戰勝。 即勝軍王之太子也。 太子生日。 王破敵軍。 因而立名。 謂之戰勝。 祇陀有園。 地周十里。 在於城南。 五六里餘。 花卉滋繁。 泉池交影。 於園囿中。 特為殊勝。 給孤獨者。 國之大臣。 本名藉達多。 此云善德。 施仁而聰敏。 積而能散。 拯乏濟貧。 哀孤恤老。 時美其德。 號給孤獨焉。 有七子男。 六已婚娶。 因為小兒。 耽室遂至王舍大城。 佛初成道。 正在彼國。 見佛聞法。 果證預流。 遂請世尊降臨舍衛。 如來既許。 願造僧坊。 佛命鶖子隨而瞻揆。 唯有此處。 堪造僧坊。 遂詣太子。 殷求貨買。 太子戲言。 金遍乃賣。 須達聞之。 心豁如也。 即出藏金。 隨言布地。 太子感念。 而告之曰。 若佛非是良田。 寧使輕金貴土。 我植善種。 亦是其時。 地任卿收。 樹當自施。 須達得地。 大建僧坊。 崇飾已周。 遙請佛降。 大悲聖懸監。 乘通而來。 既至伽藍。 謂大眾曰。 林樹祇陀自施。 園地須達買施。 二人同心。 式崇功業。 君上臣下。 世典格言。 自今已後。 應謂此地為祇陀樹。 給孤獨園。 遊化居心。 目之為在。 遊化在城。 居心在園。 雙舉城園。 顯斯二義。 二義雖異。 俱名在焉。 故名在舍衛國等。 此舉化佛所居。 化土為對小根。 令生信故。 顯佛慈悲。 救重障故。 理實亦有二身。 實土淨穢之方。 無別質故。 言與大等。 舉同聞眾。 顯說此經必稱根宜。 無非眾失。 眾成就也。 若不列眾。 不知此經與誰同聞。 一切生疑。 為生信故。 舉同聞眾。 與者兼并共及之義。 謂與阿難。 問在一時。 同一集會。 同無漏心。 同離諸惡。 同無學見。 同我空道。 同斷煩惱。 > \[Question: Why does it not\] say the four or eight periods, the twelve periods, and so on? Answer: To show the superiority of the Buddhist teaching and distinguish it from non-Buddhist paths. The teachings of non-Buddhists are all spoken by ordinary fools; their teachings are entirely inverted and false. The faculties and conditions of the speakers and listeners do not correspond. Though they have doctrinal tenets, they do not serve as medicine; in vain they increase evil karma and fruitlessly foster wrong views. Since there is no awakening and realization, how could they ascend to the noble path? Therefore, at the head of their teachings, they do not say 'at one time'. Here, to distinguish from the erroneous, it says 'at one time'. If it spoke of the four or eight \[periods\], how would it differ from erroneous texts? As for not speaking of the four periods, the twelve periods, and so on, there are further questions and answers, but as they are not essential, they are not explained here. > > As for 'the Buddha', this reveals the master who spoke the sūtra. He is the most supreme and venerable, signifying that the sūtra is trustworthy and free of the fault of lacking a master; this is the master accomplishment. If it did not say 'Buddha', one would not know by whom this sūtra was spoken, and everyone would give rise to doubt. Furthermore, the Mahāprajñāpāramitā-śāstra states that there are five kinds of speakers: first, the Buddha, the World-Honoured One; second, the noble disciples; third, devas, nāgas, and so forth; fourth, divine ṛṣis and so forth; fifth, apparitional creations and so forth. If it did not say 'Buddha', it was feared that it would be thought to have been spoken by others. Now saying that the Buddha spoke it shows that it can be revered and trusted. > > 'Buddha' is a Sanskrit word; it should be said as 'Buddha'. He awakens himself, awakens others, and is consummate in awakened practice; because he possesses the three awakenings, he is called the Awakened One. That is, awakening from affliction and possessing omniscience, he is forever free of birth and death, like waking from a dream; thus it is called 'awakening himself'. Severing the cognitive obscurations and obtaining knowledge of all aspects, he speaks the teaching of his own awakening to cause others to awaken, like a lotus opening; thus it is called 'awakening others'. All obscurations are completely severed, all practices completely cultivated, all cognitive objects completely known, and all fruits completely realized, surpassing all noble ones; thus it is called 'consummate awakening'. The first \[awakening\] surpasses the thief of human perception, differing from ordinary worldlings; the next awakening surpasses the heavenly drum, differing from the śrāvakas; the final awakening surpasses a thousand suns, differing from the bodhisattvas. Possessing all three, he receives the name 'Buddha'. > > However, the Buddha, the World-Honoured One, has three bodies. Through which body was this present sūtra spoken? If addressed to those before the bhūmis, it was spoken by the transformation body; if addressed to those on the bhūmis, it was spoken by the reward body. As for the dharma and reward bodies \[themselves\], they do not preach the Dharma; because they enjoy the bliss of the Dharma for themselves, they do not preach the Dharma; because buddhas do not preach the Dharma to one another; and because they are not bodies seen by ordinary bodhisattvas. Yet since the three bodies are not distinct in essence, the three bodies are both neither speaking nor not speaking. > > Various sūtras say 'Bhagavat' and the like, translated following the Sanskrit texts. Now saying 'Buddha' generates goodness according to regional custom. Some sūtras also say 'Buddha Bhagavat' to distinguish him from pratyekabuddhas and non-Buddhist paths. > > As for 'dwelling in Śrāvastī, in the Jeta Grove, and so forth', this is the place where the sūtra was spoken, revealing that the preaching of this sūtra must have had its place, free from the fault of lacking a place; this is the place accomplishment. If the place were not mentioned, one would not know where this sūtra was spoken, and everyone would give rise to doubt. To bring about faith, its place is spoken. 'Śrāvastī' is a Sanskrit sound, translated here as 'Abundant Virtue', meaning abundant in wealth and treasures, feminine beauty, wide learning, and liberation—possessing these four virtues, it is called 'Abundant Virtue'. It is also called 'Renowned Things', because its abundance of precious goods and human figures was renowned in all directions. Correctly it is Śrāvastī; mistakenly it is said as Shepoti. It is the name of the capital city of the kingdom of Kosala; because it is the royal capital, it is called a kingdom. 'Jeta' refers to Jeta, translated here as 'Conqueror in Battle'; he was the crown prince of King Prasenajit. On the day the crown prince was born, the king routed the enemy army, and so named him 'Conqueror in Battle'. Jeta had a park whose land encompassed ten li, more than five or six li to the south of the city. Flowers and plants grew lushly, and springs and ponds intermingled their reflections; among gardens and parks, it was extraordinarily supreme. 'Anāthapiṇḍada' was a great minister of the kingdom; his original name was Sudatta, translated here as 'Good Giving'. He practised benevolence, was intelligent and discerning, and could dispense what he had accumulated, relieving destitution, aiding the poor, and pitying orphans and the aged. The people of the time praised his virtue and titled him Anāthapiṇḍada. He had seven sons, six of whom were already married. Because of his youngest son, seeking a marriage arrangement he came to the great city of Rājagṛha. When the Buddha first attained the Way, he was staying in that kingdom. \[Sudatta\] saw the Buddha, heard the Dharma, and realized the fruit of stream-entry. He then requested the World-Honoured One to descend to Śrāvastī. Once the Tathāgata agreed, he vowed to build a monastery. The Buddha ordered Śāriputra to accompany him and inspect \[a site\]. Only this place was fit to build a monastery. So he went to the crown prince and earnestly sought to purchase it. The prince spoke in jest: 'Only when gold covers it entirely will I sell.' When Sudatta heard this, his heart opened with joy; he immediately brought forth his treasury gold and spread it on the ground according to his words. Moved, the prince said to him: 'If the Buddha were not a fertile field of merit, how could you hold gold so light and soil so dear? For me to plant good seeds, this is also the right time. The land is for you to take; the trees I will donate myself.' Having obtained the land, Sudatta built a great monastery. When the adornments were complete, he invited the Buddha from afar to descend. The Great Compassionate Noble One saw this from afar and arrived riding on supernormal powers. Having reached the saṅghārāma, he addressed the great assembly: 'The grove of trees was donated by Jeta himself; the garden land was bought and donated by Sudatta. The two men being of one mind, thus they have exalted this meritorious work. The prince above and the minister below—this is an exemplary model for worldly norms. From this day forward, this place should be called the Jeta Grove, Anāthapiṇḍada's Park.' > > 'Dwelling' refers to roaming to convert and abiding with mind intent. Roaming to convert was in the city; abiding with mind intent was in the park. Raising both city and park reveals these two meanings. Although the two meanings differ, both are called 'dwelling'; hence it is called 'dwelling in the kingdom of Śrāvastī, and so forth'. This mentions the transformation buddha's residence, the transformation land, for those of lesser faculties to cause faith to arise, revealing the Buddha's compassion in rescuing those with heavy obscurations. In principle and actuality, there are also the two bodies and the real land; between the pure and defiled realms, there is no different substance. > > As for 'together with the great \[assembly\], and so forth', this mentions the assembly of fellow listeners, revealing that the preaching of this sūtra necessarily accorded with what was fitting for their faculties, free of the fault of lacking an assembly; this is the assembly accomplishment. If the assembly were not listed, one would not know with whom this sūtra was heard, and everyone would give rise to doubt. To bring about faith, the assembly of fellow listeners is cited. 'With' has the meaning of combining together and reaching along with: namely, along with Ānanda, inquiring at one time, in the same single assembly, with the same uncontaminated mind, equally free of all evils, with the same non-learner's view, on the same path of self-emptiness, equally severing afflictions. > — English (machine translation) (machine translation) - [Previous: 1.8.2](https://indike.org/pramana/in.bauddha.taisho.2735.1.8.2) - [Next: 1.8.4](https://indike.org/pramana/in.bauddha.taisho.2735.1.8.4) - [Up: 1.8](https://indike.org/pramana/in.bauddha.taisho.2735.1.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2735~en-mt.1.8.3) — English, machine translation ## Linked texts (1) - [大乘四法經論廣釋開決記](https://indike.org/pramana/in.bauddha.taisho.2785.1.1.2) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2735.1.8.3](https://indike.org/pramana/in.bauddha.taisho.2735.1.8.3) · Pramāṇa