[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) › 2.261 # 金剛般若經旨贊 2.261 金剛般若經旨贊 2.261 - **Language:** Classical Chinese ### [2.261](https://indike.org/pramana/in.bauddha.taisho.2735.2.261) 經。佛說至信受奉行　贊曰。上來已釋正宗分竟。此即第三流通分也。文中三節。初標佛化畢。次明眾同聞。後仰受遵奉。須菩提等義如前釋。優婆塞等。此云近事。謂授五戒近事三寶。并前比丘尼者。以男女聲別四眾矣。天人修羅如常所明。智廣論云。如是我聞者令真法也。信□行為生智也。由佛所說有三淨勝故。便聞者歡喜奉行。一說共清淨。以於諸法得自在故。顯無取執妄相愚癡□所覆障不為名譽利養我慢之所深故。二所說清淨。如以實知諸法體故。謂即說彼所證實理根性皆得相應。初中善等不淨勝故。三得果清淨。以離諸障成法器故。謂彼受者隨所宜聞境行果三。遠離疑謗起行得果證彼境故。以其聽者根器宜聞佛正為說無不信□□□在心敬順修學由□故說歡喜奉行。若聞此德不生歡喜不樂奉行。當人如無情物。則無種性。故無著論流通頌云。 > Sūtra: \*When the Buddha had spoken\* to \*faithfully received and practiced it.\* / Commentary: The above has completed the explanation of the main body; this is the third \[part\], the transmission section. In the text there are three sections: first, indicating that the Buddha's transforming teaching was finished; next, clarifying that the assembly heard it together; and finally, looking up in acceptance and reverently carrying it out. The meanings of "Subhūti" and so forth are as explained before. "Upāsaka" and so on are rendered here as "nearing service," meaning receiving the five precepts and nearing in service the Three Jewels. Together with the aforementioned bhikṣuṇīs, the four assemblies are distinguished by male and female genders. The devas, humans, and asuras are as usually clarified. The \*Treatise on Extensive Wisdom\* (\*Prajñāpradīpa\*) says: "'Thus have I heard' is to cause \[one to understand\] the true Dharma. Faith\[...\]practice is to give rise to wisdom." Because what the Buddha taught has three supreme purities, it causes those who hear it to rejoice and practice it: First, the purity of the speaker: because of having attained sovereignty regarding all dharmas, revealing that he is not veiled or obstructed by grasping, false marks, or folly\[...\], and is not deeply \[affected\] by fame, gain, or arrogance. Second, the purity of what is taught: as he truly knows the substance of all dharmas, that is to say, speaking that true principle he has realized, the faculties and natures \[of listeners\] are all brought into accord; how could the beginning, middle, and \[end\] goodness not be supremely pure? Third, the purity of the attained fruit: because of being separated from all hindrances and becoming a Dharma vessel; that is, the recipients, according to what is suitable for them to hear regarding the three—object, practice, and fruit—leave behind doubt and slander, give rise to practice, attain the fruit, and realize that object. Because the listeners' capacity and faculties are suitable to hear what the Buddha properly preaches for them, none do not faithfully \[...\], keep it in mind, respectfully follow it, cultivate, and learn it; therefore, it is said that they "rejoiced and practiced it." If one hears this virtue and does not give rise to joy and does not take pleasure in practicing it, one should \[regard\] this person as like an inanimate object, lacking the gotra. Therefore Asaṅga's treatise, in its verse on the transmission, says: > — English (machine translation) (machine translation) - [Previous: 2.260](https://indike.org/pramana/in.bauddha.taisho.2735.2.260) - [Next: 2.262](https://indike.org/pramana/in.bauddha.taisho.2735.2.262) - [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.2.261) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2735.2.261](https://indike.org/pramana/in.bauddha.taisho.2735.2.261) · Pramāṇa