[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) › [金剛經疏](https://indike.org/pramana/in.bauddha.taisho.2737) › 1.1.1 # 金剛經疏 1.1.1 金剛經疏 1.1.1 - **Language:** Classical Chinese ### [1.1.1](https://indike.org/pramana/in.bauddha.taisho.2737.1.1.1) 念無。 舉。 須菩提。 於意云何。 斯陀含。 我得斯陀含果不。 是第二問也。 須陀洹人。 尚不生念。 斯陀含人。 豈敢生念。 斯陀含人。 進斷六品煩惱。 生□二家。 即證得二果。 我得斯陀含果。 無問竟也。 答。 舉。 須菩提言。 不也。 世尊。 是直答也。 不能生念。 何以故徵。 徵以何故。 從以下。 斯陀含疎。 舉。 斯陀含名一往來。 而實無往來。 是名斯陀含。 斯陀含者。 是此西音。 此名往來。 亦名薄貪嗔。 貪嗔邪見賊菴儞也。 故薄貪嗔欲。 似如來大圓鏡智。 名一反往來。 得無餘故。 喻趙老停査。 合家總滅門。 趙老兒。 從西征迴。 改業治畜。 生其大富。 後有査還來。 趙云。 且脫菴儞也。 斯陀含名。 結得成名。 上來諸文不同。 斯陀含斯陀含了既不生念。 問陀那含人生念無。 舉。 須菩提於意云何。 阿那含。 能作是念。 我得阿那含果不者。 是第三問也。 若一來。 若一間。 總名斯陀含。 修斷九品。 名阿那含。 問竟也。 須菩提答。 舉。 須菩提言。 不也世尊。 是正答也。 不能生念。 何以故徵。 徵以何故。 從此以下釋。 看舉。 阿那含名為不來。 而實無來。 是名阿那含者。 譯語釋也。 臭身者。 漏身也。 虫身者。 一切虫身也。 食身者。 阿那含人。 不食五穀之類也。 毒身者。 龍蛇蝎等也。 更不還來欲界受身。 欲界攝不得。 故名不來。 經云不來相而來。 不見相而見。 若來以更不來。 若去以更不去。 西方名阿那含。 此名不來。 是名阿那含。 從實立名。 名阿那含阿那含人既不生念。 問阿羅漢人生念無。 舉。 須菩提。 於意云何。 阿羅漢。 能作是念。 我得阿羅漢道不。 是第四問也問竟。 舉。 須菩提言。 不也世尊。 是直答也。 不能生念。 何以故釋。 看舉。 實無有法。 名阿羅漢。 西方名阿羅漢。 此名無生。 亦名無著。 我生以盡。 不受後有。 誦曰。 無量劫來為恩愛。 不能割捨離舉緣還復將身歸惡趣。 貪財競色受諸愆。 阿羅漢三名。 無賊。 賊有三義。 一密入人家。 二偷人財物。 三共主啾唧。 從此以下番釋。 阿羅漢分疎看舉。 世尊若羅漢。 作是念。 即著我相。 人相眾生相。 受者相者。 此番顯也。 總名離一切相。 故名羅漢。 從此以下引證看舉。 世尊。 佛說我得無諍三昧人中最為第一。 是第一離欲阿羅漢者。 用已證成過去諸佛。 未來諸佛。 現在諸佛。 入無諍三昧。 是羅漢引證成。 諍者啾唧義。 羅漢人故名。 無諍三昧者。 西方音。 此名等持。 平等持心。 一境性故。 欲界煩惱。 故名為諍。 沙彌愛味。 被海龍之災。 比丘愛花。 被河神之所罵五欲者。 色聲香味觸。 非唯離欲。 欲而得離欲名。 從此下引成。 舉。 我不作是念。 是離欲阿羅漢。 世尊者。 稱佛所說也。 但有證智。 無妄念故。 從此以下證成。 看舉。 若我作是念。 我得阿羅漢道。 世尊則不說。 佛如實知。 無妄語故。 從此已下。 釋成是羅漢無。 舉。 須菩提。 是樂阿蘭那行者。 以須菩提。 實無所行。 而名須菩提。 是樂阿蘭那行。 自念我得阿羅漢道。 即未離欲。 非阿蘭那行者。 是此西音。 此名寂靜行也。 上來諸文不同。 四沙門果並了。 從此以下。 降伏正報相依報相。 事在明朝。 從此以下。 說然燈佛。 以廣所聞。 於中有二。 先舉初文。 舉。 佛告須菩提。 如來昔在燃燈佛所。 於法有所得不。 問所解也。 如來昔在然燈佛所。 有法得無法得。 仰答也。 從此以下。 止陳實狀。 須菩提分疎。 舉。 世尊。 如來在燃燈佛所。 於法實無所得。 以解仰答也。 釋迦曾供養百萬恒沙諸佛。 > \[whether\] a thought arises or not. Presenting \[the text\]: "Subhūti, what do you think? Does a sakṛdāgāmin \[think\], 'I have attained the fruit of a sakṛdāgāmin'?" This is the second question. If a srotāpanna person does not even give rise to a thought, how would a sakṛdāgāmin dare to give rise to a thought? A sakṛdāgāmin progresses by cutting off six grades of afflictions; being born in \[...\] two families, they then realize and attain the second fruit. "I have attained the fruit of a sakṛdāgāmin" completes the question. The answer: Presenting \[the text\]: "Subhūti said, 'No, Bhagavat.'" This is a direct answer: they cannot give rise to such a thought. "Why is that?" is the inquiry. Inquiring as to why, what follows is the explanation of sakṛdāgāmin. Presenting \[the text\]: "A sakṛdāgāmin is named a 'once-returner,' yet in reality there is no returning; therefore they are named a sakṛdāgāmin." "Sakṛdāgāmin" is the Western pronunciation; here it is translated as "returning", and also called "attenuation of greed and anger." Greed, anger, and wrong views are thieves \[...\]. Therefore they attenuate greed, anger, and desire, resembling the Tathāgata's ādarśajñāna; it is called a single returning, because they attain \[nirvāṇa\] without remainder. This is like Old Man Zhao who stopped the bandits; his whole family was wiped out. Old Man Zhao's son returned from the western campaign, changed his trade to raise livestock, and generated great wealth. Later, when the bandits returned, Zhao said: "Temporarily escape \[...\]." The name sakṛdāgāmin concludes the establishment of the designation. The preceding passages vary. Since a sakṛdāgāmin does not give rise to a thought, it is asked whether an anāgāmin gives rise to a thought or not. Presenting \[the text\]: "Subhūti, what do you think? Can an anāgāmin entertain this thought: 'Have I attained the fruit of an anāgāmin'?" This is the third question. Whether a once-returner or one who has one interval, they are collectively called sakṛdāgāmin. Cultivating and severing nine grades \[of afflictions\] is called an anāgāmin. The question is finished. Subhūti's answer: Presenting \[the text\]: "Subhūti said, 'No, Bhagavat.'" This is the correct answer: they cannot give rise to such a thought. "Why is that?" is the inquiry. Inquiring as to why, what follows below explains it. Look at the presentation: "An anāgāmin is named a 'non-returner,' yet in reality there is no coming; therefore they are named an anāgāmin" is an explanation through translation of the term. A foul body is a defiled body. An insect body is the body of any insect. A food body: an anāgāmin person does not eat things like the five grains. A toxic body: dragons, snakes, scorpions, and the like. They do not return again to receive a body in the desire realm. They cannot be contained by the desire realm; hence they are named "non-returner." The sūtra says: "Coming via the characteristic of non-coming, seeing via the characteristic of non-seeing. If they come, it is by not coming again; if they go, it is by not going again." In the West they are called anāgāmin; here it is translated as "non-returner"; thus they are named anāgāmin. Designating the name from reality, they are called an anāgāmin. Since an anāgāmin does not give rise to a thought, it is asked whether an arhat gives rise to a thought or not. Presenting \[the text\]: "Subhūti, what do you think? Can an arhat entertain this thought: 'Have I attained the path of an arhat'?" This is the fourth question; the question is finished. Presenting \[the text\]: "Subhūti said, 'No, Bhagavat.'" This is a direct answer: they cannot give rise to such a thought. "Why is that?" is explained. Look at the presentation: "In reality there is no dharma named an arhat." In the West it is called arhat; here it is translated as "anutpāda", and also called "non-attachment." My births are exhausted; I will not receive further existence. The recitation says: / For immeasurable kalpas, bound by affection, / Unable to cut off and abandon, leaving conditions behind, / Turning back, one leads the body into the evil destinies; / Greed for wealth and vying for sex incur manifold transgressions. / Arhat has three names: "destroyer of thieves." Thieves have three meanings: first, secretly entering people's homes; second, stealing people's property; third, quarreling with the master. What follows below is a further explanation. Look at the arhat's explanation presented: "Bhagavat, if an arhat entertains this thought, they are attached to ātmasaṃjñā, pudgalasaṃjñā, sattvasaṃjñā, and jīvasaṃjñā." This section clarifies: being collectively called "free from all characteristics", they are therefore named arhat. From here below, citing proof, look at the presentation: "Bhagavat, the Buddha has declared that I am foremost among those who attain araṇā-samādhi, that I am the foremost arhat free from desire." Using what has already verified and confirmed the past Buddhas, future Buddhas, and present Buddhas entering araṇā-samādhi, this is an arhat citing evidence to confirm it. "Contention" (rtsod pa / 諍) means the sense of wrangling and quarreling; hence the arhat is so named. Araṇā-samādhi is a Western phonetic transcription; here it is called samādhi (等持), holding the mind equally because of one-pointedness. The afflictions of the desire realm are therefore called contention. A novice monk attached to flavors suffered the disaster of the sea dragon; a bhikṣu attached to flowers was scolded by the river god. As for the five desires: forms, sounds, scents, tastes, and tangibles. Not only is one free from desires, but by \[transcending\] desires one attains the name "free from desire." From here below, it cites to confirm. Presenting \[the text\]: "I do not entertain this thought: 'I am an arhat free from desire.' Bhagavat" accords with what the Buddha spoke. Because there is only realized knowledge, there are no false thoughts. From here below, confirming it, look at the presentation: "If I entertained this thought: 'I have attained the path of an arhat,' the Bhagavat would not have said..." The Buddha knows in accordance with reality; because he has no false speech. From here below, it explains to establish that this arhat is without \[delusion\]. Presenting \[the text\]: "...that Subhūti is one who delights in the practice of araṇya. Because Subhūti in reality has no practice, he is named Subhūti, one who delights in the practice of araṇya." If one personally thinks "I have attained the path of an arhat," then one has not been freed from desire and is not a practitioner of araṇya. This is the Western sound; here it is called "practice of tranquil stillness." The preceding passages vary; the four fruits of śramaṇaship are all finished. From here below, subduing the characteristics of direct retribution and environmental retribution is a matter for tomorrow morning. From here below, speaking of Dīpaṃkara Buddha to broaden what has been heard, there are two parts within this. First, presenting the opening passage: Presenting \[the text\]: "The Buddha told Subhūti, 'When the Tathāgata was formerly with Dīpaṃkara Buddha, did he attain anything in regards to dharmas?'" This asks about what was understood: When the Tathāgata was formerly with Dīpaṃkara Buddha, was there a dharma attained or no dharma attained? It respectfully answers. From here below, merely stating the actual condition, Subhūti explains. Presenting \[the text\]: "Bhagavat, when the Tathāgata was with Dīpaṃkara Buddha, in regards to dharmas he in reality attained nothing." He respectfully answers with his understanding. Śākyamuni had previously made offerings to Buddhas as numerous as sands of a hundred myriad Gaṅgā rivers. > — English (machine translation) (machine translation) - [Next: 1.1.2](https://indike.org/pramana/in.bauddha.taisho.2737.1.1.2) - [Up: 1.1](https://indike.org/pramana/in.bauddha.taisho.2737.1.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2737~en-mt.1.1.1) — English, machine translation ## Linked texts (5) - [金剛般若經贊述](https://indike.org/pramana/in.bauddha.taisho.1700.1.210) — Classical Chinese - [金剛般若經疏論纂要](https://indike.org/pramana/in.bauddha.taisho.1701.1.155) — Classical Chinese - [金剛般若波羅蜜經註解](https://indike.org/pramana/in.bauddha.taisho.1703.1.124) — Classical Chinese - [梁朝傅大士頌金剛經](https://indike.org/pramana/in.bauddha.taisho.2732.1.75) — Classical Chinese - [金剛般若波羅蜜經](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.vajracchedika*zh-t235.1.33) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2737.1.1.1](https://indike.org/pramana/in.bauddha.taisho.2737.1.1.1) · Pramāṇa