[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) › 2.214 # 金剛般若經旨贊 2.214 金剛般若經旨贊 2.214 - **Language:** Classical Chinese ### [2.214](https://indike.org/pramana/in.bauddha.taisho.2735.2.214) 經。須菩提至我所說義　贊曰。次下第六行住淨心。為化眾生集行住神通方便說法流轉所作殊勝有為之事。此勝惠行名之為行安處。如是名之為住。而無諸染故復名淨。前雖總明無住寂用。而未別明方便作用。今為明之有下文起。於中有三。一威儀行住淨。二破名色身自在行住淨。三不染行住淨。緣隨感應似有來者。觀語不執成大神通。於說法等而無染著。今具足說令其上求所學之求如是次第。初威儀行住淨。即次第二十六化無受用疑。令修佛果淨。以諸威儀行。菩薩上求佛地。所有事業化眾生等未亡執故。乃謂如來實有知來而生習學。由不語□□迷真故。返疑法身有知來相。作是疑云。既如前說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。有往來故即是漏果。又如何得無苦惱耶。由執故雖求而不成就。由疑故不修成就因。今欲斷彼疑執之心。令其欣樂勝感應用故。說實無來去之相。無著約除執而上求名威儀行住淨。天親就斷疑而識化名斷化無受用疑。文下有三。初牒執顯非。次徵非所。次後釋義所由。此初也。先修後非。此中應有四種威儀言來知即謂行也。餘本有住此中略無此四威儀。但隨感應不化所作意任運而成。若化若真皆無來去。若言實有四威儀者。當知是人不解我意故。論此義而說頌云。 > Sūtra: "Subhūti... the meaning of what I have said." Commentary: Next below is the sixth \[practice\], the purification of practicing and abiding with a pure mind, which gathers the supernormal powers and skillful means of practicing, abiding, and preaching the Dharma to convert sentient beings, generating the cycle of sublime conditioned deeds. This sublime practice of wisdom is called "practice"; resting securely in this way is called "abiding"; and because it is devoid of all defilements, it is also called "pure." Although the preceding text generally clarified unlocated quiescence and functioning, it did not distinctively clarify the functioning of skillful means. Now, in order to clarify this, the following passage arises. Within this there are three parts: first, the purification of the deportment of practicing and abiding; second, the purification of the sovereign practicing and abiding that breaks down the name-and-form body; third, the purification of undefiled practicing and abiding. In accordance with conditions, following resonance and response, there appears to be one who comes; contemplating words without clinging, one accomplishes great supernormal powers; in preaching the Dharma and so forth, one is without defiled attachment. Now these are fully stated to make their higher quest and the quest of what they learn follow such a sequence. First is the purification of the deportment of practicing and abiding, which corresponds to the twenty-sixth \[doubt\], the doubt that the transformation has no enjoyment, causing them to cultivate the purity of the Buddha-fruit. Through the various practices of deportment, as bodhisattvas seek the Buddha-ground above, because their clinging has not yet vanished concerning all the undertakings of converting sentient beings and so forth, they think that the Tathāgata truly has \[the knowledge of\] coming, and thus generate training in it. Because \[...\] is not stated, deluded about the truth, they conversely doubt that the Dharmakāya has the characteristic of \[the knowledge of\] coming, raising this doubt: "Since, as was said before, this merit has no retribution and lacks contaminated retribution, how can he appear and disappear, come and go in the worlds of the ten directions, manifesting a body and preaching the Dharma, causing sentient beings to gaze upon and enjoy it? Because there is coming and going, it is a contaminated fruit; how, moreover, could it be without suffering and affliction?" Because of clinging, although they seek, they do not accomplish it; because of doubt, they do not cultivate the cause of accomplishment. Now, wishing to sever their minds of doubt and clinging and cause them to delight in the sublime resonance and response, \[the Buddha\] says that there is truly no mark of coming or going. Asaṅga, in terms of eliminating clinging to seek above, calls it the purification of the deportment of practicing and abiding; Vasubandhu, with respect to severing doubt to understand the transformation, calls it severing the doubt that the transformation has no enjoyment. In the text below there are three parts: first, restating the clinging to reveal the error; second, inquiring into the reason for the error; third, explaining the source of the meaning. This is the first. First is the practice, and then the error. Here there should be the four deportments; the word "coming" refers to walking. Other texts have "abiding"; here the four deportments are omitted. Merely following resonance and response, the mind does not act intentionally, yet \[deeds\] are spontaneously accomplished. Whether transformation or truth, both lack coming and going. If one says that the four deportments truly exist, one should know that this person does not understand my intention. Therefore, discussing this meaning, the verse \[in the treatise\] says: > — English (machine translation) (machine translation) - [Previous: 2.213](https://indike.org/pramana/in.bauddha.taisho.2735.2.213) - [Next: 2.215](https://indike.org/pramana/in.bauddha.taisho.2735.2.215) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2735.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2735~en-mt.2.214) — English, machine translation ## Linked texts (1) - [御注金剛般若波羅蜜經宣演](https://indike.org/pramana/in.bauddha.taisho.2733.2.187) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2735.2.214](https://indike.org/pramana/in.bauddha.taisho.2735.2.214) · Pramāṇa