[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) › 1.2.2 # 金剛經疏 1.2.2 金剛經疏 1.2.2 - **Language:** Classical Chinese ### [1.2.2](https://indike.org/pramana/in.bauddha.taisho.2737.1.2.2) 若全無佛。 落斷滅見。 未曾審如來。 是義故如來者。 如諸法義。 即如來故。 是何勿義。 舉　如來者。 即諸法如義者。 釋也。 十號號人而不號法。 法無名號。 不可與記。 即諸法如義者。 是如諸法義。 西方語法。 與此不同。 遂令譯者到智。 其義法有何義。 令如來如應知諸法。 有不動義。 喻草束取。 亦不生嗔。 不取亦不生喜。 若如是見解。 即得成佛。 得作心。 覓佛得無。 舉　若有人。 言如來得阿耨多羅三藐三菩提者。 斥妄也。 言有所得。 非如來故。 從此以下。 顯真。 看舉　須菩提。 實無有法。 佛得阿耨多羅三藐三菩提者。 顯真也。 知無所得。 即如法故。 如來有法得無法得。 舉　須菩提。 如來所得。 阿耨多羅三藐三菩提。 於是中無實無虛者。 令住也。 於所得中。 離二障故。 法則無實。 不可得故。 智乃無虛。 稱法知故。 此結人如法。 一切法是佛法不是舉　是故如來。 說一切法皆是佛法者。 攝法屬人也。 一切眾生。 三乘聖者。 但有法忍。 未有法智。 所以不成佛。 實知諸法。 非彼有故。 唯諸如來。 住成自性。 同有法智。 已超法忍。 有如實智法。 是佛有知一切法無實即得成佛。 恐眾生一切法理。 覓佛去遮却。 舉　須菩提。 所言一切法者。 即非一切法。 是故名一切法者遮也。 言所言者。 非佛法也。 不依言而取法。 故知。 一切法離言性故。 是故名一切法。 所言一切法。 是言一切故。 離言非一切。 是施設處施設處者。 一法即是一切法故。 此第一菩提果了　誦曰　或復曾修戒定惠。 不知諸法本元由。 妄執我見。 以為真。 所作違於無我理。 以違利故名顛倒。 還被業知之所牽。 常生三界牢獄中。 縱得生天。 不脫苦。 從此第二法身果。 文有三句。 先舉初文。 舉　須菩提。 譬如人身長大者。 如來密言也。 從此善現說。 看舉　須菩提言。 世尊。 如來說人身長大。 則為非大身。 是名大身者。 入真也。 不被三界纏縛。 解脫。 是如來身。 智惠是如來身。 具一切智。 是如來身。 從此以下。 菩薩證得大身無。 舉　須菩提。 菩薩亦如是者。 如來類明也。 菩薩亦爾。 證得大身。 菩薩若為化眾生。 舉　若作是言。 我當滅度無量眾生。 則不名菩薩者。 菩薩有此相者。 非淨果也。 菩薩雖度眾生不立眾生相。 菩薩說法。 不立說法相。 喻女官著衣女官立少許相得無。 何以故者。 如來自徵也。 從此以下釋。 看舉　須菩提。 實無有法。 名為菩薩者。 義釋也。 無一定法。 名菩薩故。 但豈方便教化眾生。 故名菩薩。 據何勿道理。 不立眾生相。 舉　是故佛說。 一切法無我。 無人無眾生。 無受者。 法自無我。 何得名人。 上來諸文不同。 法身果了。 次釋淨土果。 文有四句。 謂立徵釋結。 先舉初文。 舉　須菩提若菩薩。 作是言。 我當莊嚴佛土。 是不名菩薩者。 立也。 或者疑云。 菩薩有此二相。 非真菩薩。 若菩薩。 莊嚴佛土。 在何以故者。 是徵句也。 徵竟也釋。 看舉　如來說莊嚴佛土者。 即非莊嚴。 是名莊嚴者。 即是釋句。 遮增益也。 是名莊嚴。 遮損滅也。 心淨則佛淨土淨。 妙境者淨土是也。 但修菩提。 即得於此生長。 從此以下結。 看舉　須菩提。 若菩薩。 通達無我法者。 如來說名真是菩薩者。 結也。 離妄想相。 得真知故。 瑜伽論說。 菩薩有五功德。 又五希奇。 疏文廣釋。 上來諸文。 不同。 淨土果了。 以下當釋功德清淨。 於中有四。 先舉初文。 舉　須菩提。 於意云何。 如來有肉眼不。 於功德清淨中有四。 一眼智清淨。 二身相清淨。 三境界清淨。 四心行清淨。 > If there were completely no Buddha, one would fall into the view of annihilationism, never having investigated the meaning of the Tathāgata. Therefore, 'Tathāgata' means the suchness of all dharmas, which is the Tathāgata. What meaning is this? To cite: "'Tathāgata' means the suchness of all dharmas." This is the explanation. The ten epithets designate the person and do not designate dharmas; dharmas have no names or epithets and cannot be given vyākaraṇa. "Means the suchness of all dharmas" signifies 'such as the nature of all dharmas.' The syntax in the Western regions is not the same as here, which caused the translator to invert the phrasing. What meaning does that Dharma have, to cause the Tathāgata to be 'such'? It should be known that all dharmas have the meaning of being unmoving, like a bundle of grass: when taken, it does not give rise to anger, and when not taken, it does not give rise to joy. If one has such an understanding, one will attain Buddhahood. If one produces a mental intention, can one find the Buddha? No. To cite: "If someone says that the Tathāgata has attained anuttarā-samyak-saṃbodhi," this rebukes delusion. To say that there is something attained is not the Tathāgata. From here below, the true is revealed. Behold the citation: "'Subhūti, there is in truth no dharma by which the Buddha attained anuttarā-samyak-saṃbodhi.'" This reveals the true. Knowing that there is nothing attained conforms to the Dharma. Does the Tathāgata have a dharma attained, or no dharma attained? To cite: "'Subhūti, in the anuttarā-samyak-saṃbodhi attained by the Tathāgata, there is neither truth nor falsehood.'" This causes \[the mind\] to abide. Within what is attained, because the two obscurations are abandoned: the Dharma is 'without truth' because it cannot be grasped; wisdom is 'without falsehood' because it accords with the Dharma and knows it. This concludes with the person being like the Dharma. Are all dharmas the Buddha-Dharma, or are they not? To cite: "'Therefore, the Tathāgata says that all dharmas are the Buddha-Dharma.'" This subsumes dharmas under the person. All sentient beings and noble ones of the three vehicles merely have the patience regarding dharmas, but do not yet have the wisdom regarding dharmas. Therefore they do not attain Buddhahood. Because they do not truly know all dharmas, they do not possess them. Only the Tathāgatas, abiding in the perfected intrinsic nature, equally possess the wisdom regarding dharmas, having already transcended the patience regarding dharmas. Possessing the Dharma of yathābhūta-jñāna is what makes a Buddha. Knowing that all dharmas are without substance immediately enables one to attain Buddhahood. Fearing that sentient beings might go looking for a Buddha among the principles of all dharmas, this is refuted. To cite: "'Subhūti, what are called all dharmas are not all dharmas; therefore they are called all dharmas.'" This is the refutation. Saying 'what are called' means they are not the Buddha-Dharma. One does not grasp dharmas based on words; thus one knows that all dharmas transcend the nature of verbal expression, and therefore they are called all dharmas. What are called all dharmas are verbally 'all'; transcending words, they are not 'all'. This is a designation. As a designation, one dharma is itself all dharmas. This completes the first, the fruit of bodhi. A verse says: / Or having practiced morality, concentration, and wisdom, / Yet not knowing the fundamental source of all dharmas, / Falsely grasping the view of a self and taking it as real, / What one does goes against the principle of non-self. / Because it violates the principle, it is called inverted, / And one is dragged along by the awareness of karma, / Constantly born in the prison of the three realms; / Even if one attains birth in heaven, one does not escape suffering. / From here follows the second, the fruit of the dharmakāya. The text has three clauses; first, the initial passage is cited. To cite: "'Subhūti, suppose a person had a body as large as \[a mountain\].'" This is the Tathāgata's esoteric speech. From here Subhūti speaks. Behold the citation: "Subhūti said, 'Bhagavat, when the Tathāgata speaks of a person having a large body, it is not a large body; it is called a large body.'" This enters the truth. Not being bound by the three realms—liberation—is the Tathāgata's body. Wisdom is the Tathāgata's body. Being endowed with sarvajñā is the Tathāgata's body. From here below: Does a bodhisattva realize and attain the great body? No. To cite: "'Subhūti, a bodhisattva is also like this.'" The Tathāgata explains by analogy. A bodhisattva is also like this in realizing and attaining the great body. How does a bodhisattva transform sentient beings? To cite: "'If they say: "I will deliver immeasurable sentient beings to parinirvāṇa," they are not called a bodhisattva.'" If a bodhisattva has this mark, it is not the pure fruit. Although a bodhisattva delivers sentient beings, they do not establish the mark of sentient beings; although a bodhisattva expounds the Dharma, they do not establish the mark of expounding the Dharma. Just as an official woman wears her clothes: does the official woman establish even the slightest mark? No. 'Why is this?' The Tathāgata poses the question himself. From here below it is explained. Behold the citation: "'Subhūti, there is in truth no dharma called a bodhisattva.'" This is the doctrinal explanation. Because there is no fixed dharma called a bodhisattva, they are called a bodhisattva merely because they skillfully teach and transform sentient beings through skillful means. According to what principle do they not establish the mark of sentient beings? To cite: "'Therefore the Buddha says: All dharmas are without self, without person, without sentient being, and without living soul.'" Dharmas themselves are without self; how could they be called a person? The above various passages differ; the fruit of the dharmakāya is completed. Next, the fruit of the pure land is explained. The text has four clauses: proposition, interrogation, explanation, and conclusion. First, the initial text is cited. To cite: "'Subhūti, if a bodhisattva says: "I will adorn the buddhakṣetra," they are not called a bodhisattva.'" This is the proposition. Someone might doubt, saying: If a bodhisattva possesses these two marks, they are not a true bodhisattva; what if a bodhisattva adorns the buddhakṣetra? 'Why is this?' is the clause of interrogation. After the interrogation comes the explanation. Behold the citation: "'What the Tathāgata speaks of as adorning the buddhakṣetra is not adorning; it is called adorning.'" This is the explanatory clause. It refutes superimposition. 'It is called adorning' refutes deprecation. When the mind is pure, the Buddha's pure land is pure; the sublime realm is indeed the pure land. One needs only cultivate bodhi to be born and grow here. From here below is the conclusion. Behold the citation: "'Subhūti, if a bodhisattva thoroughly penetrates the dharma of non-self, the Tathāgata calls them a true bodhisattva.'" This is the conclusion. Because they are free from the mark of false conceptualization, they attain true knowledge. The Yogācārabhūmi-śāstra states that a bodhisattva has five meritorious qualities and five marvels, as explained in detail in the commentary. The above various passages differ; the fruit of the pure land is completed. Below, the purity of meritorious qualities will be explained. Within this there are four parts; first, the initial text is cited. To cite: "'Subhūti, what do you think? Does the Tathāgata have the physical eye?'" Within the purity of meritorious qualities there are four aspects: first, purity of eyes and wisdom; second, purity of physical marks; third, purity of realms; fourth, purity of mental actions. > — English (machine translation) (machine translation) - [Previous: 1.2.1](https://indike.org/pramana/in.bauddha.taisho.2737.1.2.1) - [Next: 1.2.3](https://indike.org/pramana/in.bauddha.taisho.2737.1.2.3) - [Up: 1.2](https://indike.org/pramana/in.bauddha.taisho.2737.1.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2737~en-mt.1.2.2) — English, machine translation ## Linked texts (4) - [金剛般若經贊述](https://indike.org/pramana/in.bauddha.taisho.1700.2.130) — Classical Chinese - [金剛般若經疏論纂要](https://indike.org/pramana/in.bauddha.taisho.1701.2.104) — Classical Chinese - [金剛般若波羅蜜經註解](https://indike.org/pramana/in.bauddha.taisho.1703.1.209) — Classical Chinese - [金剛般若波羅蜜經](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.vajracchedika*zh-t235.1.75) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2737.1.2.2](https://indike.org/pramana/in.bauddha.taisho.2737.1.2.2) · Pramāṇa