[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) › 1.1.2 # 金剛經疏 1.1.2 金剛經疏 1.1.2 - **Language:** Classical Chinese ### [1.1.2](https://indike.org/pramana/in.bauddha.taisho.2737.1.1.2) 不得佛。 何以故。 以有所得故。 所以不得佛。 後於然燈佛。 乃蒙受記。 何以故。 以無所得故。 此名真得。 喻有一小兒覓度。 處處求阿師。 處處求索。 即敬不得度。 何以故。 以有覓心。 於後自讀經即得　然燈者會須自然。 即得成佛。 摩納仙人者。 然燈佛與受記。 今釋迦者是也。 四緣者。 一因緣。 二無上緣。 三等無間緣。 四所緣緣。 一切法。 具此四緣。 然可成佛言於者。 於自身中。 十八界中。 求其定主。 竟不可得。 然可得記。 上來諸不同。 降伏正報相了。 從此以下。 降伏依報相。 於中有三問答。 先舉。 初文。 舉。 須菩提。 於意云何。 菩薩莊嚴佛土不。 問所解也。 菩薩莊嚴佛土。 無問竟也。 答。 不也世尊。 以意正答也。 何以故者。 自徵自釋。 若也不莊嚴。 如得淨土。 從此以下釋。 看舉。 莊嚴佛土者。 增益心謗。 則非莊嚴。 損陷心謗。 是名莊嚴者。 離有離無。 啟會中道。 謂取形相。 計為清淨。 則非莊嚴。 取於妄說。 實嚴故。 此莊嚴是名莊嚴。 不依形相。 但依實體。 名真莊嚴。 維摩經云。 以其心淨。 佛土淨故。 此名真莊嚴。 所見有四。 各見不同。 且如諸天。 見水喚作瑠璃。 餘者三種。 以廣所聞。 從此以下釋迦一一教真莊嚴。 舉。 是故須菩提。 菩薩摩訶薩。 應如是生清淨心。 教真莊嚴也　以我生清淨心即得成佛。 須三業清淨。 一切者。 總名菩薩。 大者是摩訶薩。 小者是菩薩。 眾生有疑。 若為生清淨心。 舉。 不應住色生心。 不應住聲香味觸法生心。 若住諸塵。 非淨心故。 不應住色生心者。 有外界內界。 內外俱捨。 故名不住色生心。 聲香味觸法生心。 於六塵境界。 元無染著。 若住諸塵。 非淨心故　從以下結勸修學。 舉　應無所住。 而生其心。 即得解脫。 不取下塵界。 無所住者。 心自淨也　上來諸文不同。 降伏依報相了　從此以下。 第六降伏勝身相。 佛為末代眾生。 妄情執著。 富者陵貧。 故須降伏　為遣此疑。 依喻審。 問。 於中有兩問答。 先舉初文。 舉　須菩提。 譬如人身。 如須彌山王。 於意云何。 是大不。 問所解也。 於諸山中最大。 故名山王。 為遣此疑。 依喻審問。 問竟也。 答。 舉　須菩提言。 甚大。 世尊是領答也。 須彌山縱廣八萬四千由旬。 故以為喻。 須菩提言甚大世尊　何以故徵。 從此以下。 釋成大義。 舉　佛說大身。 是名大身者。 須彌山雖高。 心無分別。 佛身亦爾。 不分別眾生佛身。 世間八法。 所不能動。 八法者生老病死。 地水火風。 故名世間八法　衢師羅長者。 見三尺身。 應持菩薩。 見千尺身。 阿修羅大身無智慧。 舍利弗身子小智慧大。 可向身量理看。 須菩提。 上來諸佛不同。 第六降伏勝身相了。 從以下第七降伏染福相。 於中有三四五禮。 先舉初文。 舉　須菩提。 如恒河中。 所有沙數。 如是沙等恒河。 於意云何。 是諸恒河沙。 寧為多不。 於意云何者。 問彼所解。 是諸恒河者。 因神立稱。 故名恒河。 東面流出。 遶阿耨大池。 流入東海。 京州真諦法師。 其河初初水出處。 闊一由旬。 滿中細沙。 與水同流。 取一河內所有諸沙。 以沙計河。 一沙一河為甚多。 如是諸河沙。 可說為多不。 釋迦問敬也。 須菩提答。 舉　須菩提言。 甚多世尊。 是略答也。 為多須菩提兩迴答。 前略答。 後釋答釋答看舉。 但諸恒沙。 尚多無數。 何況其沙。 是釋答也。 從此以下。 釋迦實答。 舉　須菩提。 我今實言告汝者。 合信也。 若有善男子善女人。 以七寶滿。 貴財多也。 爾所恒河沙數。 三千世界。 以用布施。 > did not attain Buddhahood. Why is that? Because there was something attained, for this reason he did not attain Buddhahood. Later, in the presence of Dīpaṃkara Buddha, he then received vyākaraṇa. Why is that? Because there was nothing attained; this is called 'true attainment.' It is like a small child who seeks deliverance, everywhere searching for a preceptor, everywhere seeking and beseeching, but directly revering \[them\] he cannot attain deliverance. Why is that? Because he has a seeking mind. Afterwards, when he reads the sūtras on his own, he then attains it. As for 'Dīpaṃkara' (Lighting a Lamp), it must be spontaneous; then one attains Buddhahood. As for 'Māṇava ṛṣi,' Dīpaṃkara Buddha gave him vyākaraṇa; he is the present Śākyamuni. As for the four conditions: first, hetu-pratyaya; second, unexcelled condition; third, samanantara-pratyaya; fourth, ālambana-pratyaya. All dharmas possess these four conditions; only then can one attain Buddhahood. The word 'in' means that within one's own body, within the eighteen dhātus, one seeks a fixed master, yet in the end it cannot be found; only then can one receive vyākaraṇa. The above various passages differ; the subduing of the mark of direct retribution is concluded. From here below is the subduing of the mark of environmental retribution. Therein are three questions and answers. First, the opening passage is cited. Citation: 'Subhūti, what do you think? Does a bodhisattva adorn the buddhakṣetra or not?' This asks about his understanding. 'Does a bodhisattva adorn the buddhakṣetra?' finishes the question. Answer: 'No, Bhagavat.' This is an upright answer according to his understanding. 'Why is this?' is his self-inquiry and self-explanation. If he does not adorn it, how could he attain a pure land? From here below is the explanation. See the citation: 'As for the adorning of the buddhakṣetra'—to slander through an augmenting mind—'is no adorning'—to slander through a diminishing mind—'therefore it is called adorning'—this departs from existence and departs from non-existence, inspiring union with the middle way. This means that taking physical marks and reckoning them to be purity is not adorning; taking them in false assertion, because it is truly adorned, this adorning is called adorning. Not relying on physical marks, but relying only on the real entity, is called true adornment. The Vimalakīrtinirdeśa-sūtra says: 'Because their minds are pure, the buddhakṣetra is pure.' This is called true adornment. There are four things seen, each seeing differently. For example, the devas see water and call it vaidūrya; the other three kinds are to broaden what is heard. From here below, Śākyamuni teaches true adornment point by point. Citation: 'Therefore, Subhūti, a bodhisattva-mahāsattva should produce a pure mind like this.' This teaches true adornment: by producing a pure mind one attains Buddhahood. One must make the three karmas pure. 'All' generally refers to bodhisattvas: the 'mahā' (great) ones are mahāsattvas, the lesser ones are bodhisattvas. Sentient beings have doubts: how does one produce a pure mind? Citation: 'One should not produce a mind dwelling on form; one should not produce a mind dwelling on sound, fragrance, taste, touch, or dharmas.' If one dwells on the various dusts, it is not a pure mind. 'One should not produce a mind dwelling on form' means there are external realms and internal realms; when internal and external are both relinquished, it is called producing a mind not dwelling on form. 'Producing a mind \[not dwelling on\] sound, fragrance, taste, touch, or dharmas' means that toward the realms of the six sense objects, from the beginning there is no defilement or attachment. If one dwells on the various dusts, it is not a pure mind. From below is the concluding exhortation to cultivate and train. Citation: 'One should produce that mind without dwelling anywhere.' Then one attains liberation, not grasping at the inferior realm of dusts. 'Without dwelling anywhere' means the mind is naturally pure. The above various passages differ; the subduing of the mark of environmental retribution is concluded. From here below, sixth is the subduing of the mark of the superior body. For the sentient beings of the latter age, who have delusional attachments and where the rich oppress the poor, the Buddha therefore must subdue it. In order to dispel this doubt, he examines by relying on a metaphor. Question: therein are two questions and answers. First, the opening passage is cited. Citation: 'Subhūti, suppose a person's body were like Sumeru, king of mountains. What do you think, is that large or not?' This asks about his understanding. Being the largest among all mountains, it is therefore called the 'king of mountains.' In order to dispel this doubt, he examines and asks relying on a metaphor. The question is finished. Answer: citation: 'Subhūti said: Very large, Bhagavat.' This is an answering agreement. Mount Sumeru is eighty-four thousand yojanas in height and breadth; therefore it is taken as a metaphor. 'Subhūti said: Very large, Bhagavat.' 'Why is this?' is an inquiry. From here below explains the meaning of greatness. Citation: 'The Buddha said a great body is called a great body.' Although Mount Sumeru is high, its mind is without discrimination. The Buddha's body is also like this; it does not discriminate between sentient beings and the Buddha's body. The eight worldly dharmas cannot move it. The eight dharmas are birth, old age, illness, and death, earth, water, fire, and wind; therefore they are called the eight worldly dharmas. The elder Ghoṣila saw a three-foot body; the Bodhisattva Dhāraṇīsaṃpanna saw a thousand-foot body. The asura's large body lacks wisdom; Śāriputra's physical body was small yet his wisdom was great. One may look toward the principle of bodily measure. Subhūti, the above various Buddhas differ; the sixth, subduing the mark of the superior body, is concluded. From here below, seventh is the subduing of the mark of defiled merit. Therein are three, four, or five courtesies. First, the opening passage is cited. Citation: 'Subhūti, as many as the grains of sand in the Gaṅgā, were there that many Gaṅgā rivers, what do you think, would the sands of all those Gaṅgā rivers be many or not?' 'What do you think?' asks about his understanding. 'All those Gaṅgā rivers': named after a spirit, it is therefore called the Gaṅgā. Flowing out from the east, it circles the great lake Anavatapta and flows into the Eastern Sea. Master Paramārtha of the capital \[said\]: where that river first emerges, it is one yojana in breadth, completely full of fine sand flowing along with the water. Taking all the sands within one river and calculating rivers by the sand, one grain of sand per river is already very many; could the sand of this many rivers be called many or not? Śākyamuni finishes asking. Subhūti answers. Citation: 'Subhūti said: Extremely many, Bhagavat.' This is a brief answer. As for whether it is many, Subhūti answers twice: first a brief answer, later an explanatory answer. For the explanatory answer, see the citation: 'Those Gaṅgā \[rivers\] alone are countless, how much more so their sands!' This is an explanatory answer. From here below is Śākyamuni's true answer. Citation: 'Subhūti, I now tell you truly'—one ought to believe this: 'If a good son or good daughter were to fill with the seven treasures'—valuable wealth is abundant—'that many trisāhasra-worlds as the sands in those Gaṅgā rivers, and use them for giving.' > — English (machine translation) (machine translation) - [Previous: 1.1.1](https://indike.org/pramana/in.bauddha.taisho.2737.1.1.1) - [Next: 1.1.3](https://indike.org/pramana/in.bauddha.taisho.2737.1.1.3) - [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.1.1.2) — English, machine translation ## Linked texts (5) - [金剛般若經贊述](https://indike.org/pramana/in.bauddha.taisho.1700.1.227) — Classical Chinese - [金剛般若經疏論纂要](https://indike.org/pramana/in.bauddha.taisho.1701.1.170) — Classical Chinese - [金剛般若波羅蜜經註解](https://indike.org/pramana/in.bauddha.taisho.1703.1.137) — Classical Chinese - [梁朝傅大士頌金剛經](https://indike.org/pramana/in.bauddha.taisho.2732.1.85) — Classical Chinese - [金剛般若波羅蜜經](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.vajracchedika*zh-t235.1.39) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2737.1.1.2](https://indike.org/pramana/in.bauddha.taisho.2737.1.1.2) · Pramāṇa