[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) › [金剛般若經疏](https://indike.org/pramana/in.bauddha.taisho.2741) › 1.6.2 # 金剛般若經疏 1.6.2 金剛般若經疏 1.6.2 - **Language:** Classical Chinese ### [1.6.2](https://indike.org/pramana/in.bauddha.taisho.2741.1.6.2) 如說虛空以喻佛性亦有以喻二障麁重。 如正理門。 通理智舉障難斷。 從若金剛以表智能殊勝超絕非喻所喻。 誰要今觀煩惱堅硬起觀行耶。 若爾涅槃經白羊等喻不相應。 當云何通。 答。 涅槃文意非釋此經。 今借彼喻以顯金剛。 是彼二物所對所礙而喻所治非謂涅槃障喻金剛。 上解金剛通能所斷。 論下別釋。 唯就能斷乃有四義。 如前所引論云。 細者智因故。 牢者不可壞故。 隋朝諱堅故翻為細邪堅密義智因即種子不可壞。 即現行智起惑除明暗不並故不可壞。 又釋智能證如了因性故名為智因。 以無間隙非世間行所相雜故。 名之細密。 又以細妙非二業等麁所緣故。 亦名細密。 言不可壞者。 顯所治障性堅難壞。 若依此釋論中四義通能所斷。 論又云能斷者般若波羅蜜中聞思修。 所斷如金剛斷處而斷故。 此以智金剛可斷二障如玉石等名為斷處。 即舉所斷以顯能斷。 別作二障喻金剛解者。 此舉能斷以顯所斷。 猶若金剛。 謂聞思修所斷之障。 乃如金剛處而斷。 然准論意即釋題名金剛能斷般若。 以初標云金剛能斷者。 後又結云是名金剛能斷。 釋中亦爾。 先釋金剛後釋能斷。 此順西域語。 若言能斷金剛。 則順此語皆不相違。 總以能詮之教所詮理智。 及所斷障喻於金剛。 論釋第四義云。 又如畫金剛形。 初後闊中則狹。 如是般若波羅蜜中狹者謂淨心地。 初後闊者謂信行地如來地。 此顯示不共義也。 演曰。 依此經教文字般若初後廣明中間即狹。 不同餘經名不共義。 是故此經獨名金剛。 亦即餘分不同。 所以一如畫金剛神膊跨則闊在腰則狹。 有動位故喻令進趣。 二如畫金剛杵。 兩頭闊中腰狹極堅勝故。 令知深妙。 問。 何故廣明信行佛地略淨心耶。 答。 此經意令發心修行佛種不斷。 廣談果德勸彼欣樂。 而能發心。 地前初修者退轉故。 廣示行相令其進入。 初地已去自證得故。 非退轉故。 不假多陳故。 初後廣中間略說。 又從凡位紹繼佛種。 爰至佛果不斷義成。 中間可知。 何煩廣說。 故經文義闊狹不同。 雖如來地釋者。 即是十地位收。 然經不明十地。 何相還指佛果所有功德名如來地。 故作是釋。 至下當知。 問。 勝天王般若云。 般若波羅蜜無無有一法可為譬喻。 如何今說智喻金剛。 答。 彼顯智勝超過萬法無可全分相比況者。 此約少分義用相似故。 譬金剛諸有智者以喻解故。 法藉喻明徵。 由顯著舉已見邊證未見邊和會一處合義平等。 所有正說名之為喻。 即以顯了分顯未顯了分地。 般若梵音此云智慧。 總有五種文字。 即是能詮教法觀照惠體實相真性境界。 即是空有二諦三無性等眷屬者。 相應四蘊性助伴五蘊性。 隨其所應即定道共二種戒故。 然此般若名寬道故。 理諺五種。 就勝唯取實相觀照。 如宗中辨。 釋此智慧初別後通。 言別相者。 具足梵音應言般羅腎若此翻為惠。 梵云若那此翻為智。 體雖是同俱別境惠義用有異故得名殊。 擇法決斷二種異故。 即准大品涅槃經等。 若字通目智慧二義此是智慧二字界故。 般那兩字是其字緣以般助若為慧。 以那助若為智。 由是諸經十度之智慧二別。 勝天王般若云。 菩薩具足般若具足闍那門能入眾生諸根利鈍得般若門分別句義。 言通相者。 由體同故。 智處說慧慧處說智。 一切無違。 即說第六名智度等。 問。 題名般若何故行中乃明布施。 答。 約前引後即檀度收後淨於前即智度攝。 互舉一種理實相似。 又立名據勝修行約故。 檀智二所舉各別。 言波羅者此云彼岸。 法有四種。 理教行果。 但取於果菩提涅槃以為彼岸。 教理通因果。 行唯在因故。 未起苦集為河深。 現起集苦為此岸。 六度為舟船。 即以行人五蘊假者而為所度。 蜜多者離義到義。 由修施等。 > Just as space is spoken of as a metaphor for the Buddha-nature, it is also used as a metaphor for the coarse heaviness of the two obscurations. As in the Nyāyamukha: through reasoning and wisdom, the obscurations are brought up as being difficult to sever. If \[one proceeds\] from \[interpreting\] vajra as signifying that wisdom's supreme excellence is extraordinary and beyond any metaphor, who would need to contemplate the hardness of afflictions now in order to generate contemplative practice? If so, the metaphors in the Mahāparinirvāṇa-sūtra, such as that of the white ram, would not correspond; how should this be resolved? Answer: The intent of the text of the Mahāparinirvāṇa-sūtra is not to explain this sūtra. Here, that metaphor is merely borrowed to elucidate the vajra: it is what is opposed and obstructed by those two things, and thus serves as a metaphor for the object of remediation; it does not mean that the Mahāparinirvāṇa-sūtra uses the vajra as a metaphor for the obscurations. The above explains that 'vajra' applies to both the severer and the severed. Below, the treatise distinguishes them separately: taking it solely in the sense of the severer, there are four meanings. As the treatise cited earlier says: '"Subtle" is because it is the cause of wisdom; "firm" is because it is indestructible.' Because the Sui dynasty observed an imperial naming taboo on the character jian ('firm'), it translated it as xi ('subtle'). But its real meaning is 'firm and dense'. 'The cause of wisdom' refers to the seeds. 'Indestructible' refers to active wisdom: when it arises, delusions are eliminated; because light and darkness cannot coexist, it is indestructible. Alternatively, it is explained: wisdom can realize tathatā, which is of the nature of a revealing cause, hence it is called 'the cause of wisdom.' Because it has no gaps and is unmixed with worldly conduct, it is called 'subtle and dense.' Moreover, because it is subtle and wondrous, and not the coarse object of the two karmas and so forth, it is also called 'subtle and dense.' When it says 'indestructible,' it reveals that the nature of the obscuration to be remediated is firm and difficult to destroy. If one relies on this explanation, the four meanings in the treatise apply to both the severer and the severed. The treatise also says: 'That which can sever is hearing, contemplation, and cultivation within the prajñāpāramitā; that which is severed is severed just as the place where a diamond cuts is severed.' Here, the diamond of wisdom can sever the two obscurations, just as jade and stone are called the 'place of cutting.' That is, it brings up that which is severed to reveal that which severs. For those who interpret the two obscurations themselves as the metaphor of the vajra, this brings up that which severs to reveal that which is severed as being like a vajra; that is, the obscurations severed by hearing, contemplation, and cultivation are severed just like the cutting point of a diamond. However, in accordance with the treatise's intent, it explains the title as 'Vajracchedikā Prajñā' (Diamond-Cutter Prajñā): because it initially states 'the diamond that can sever,' and later concludes 'this is called the diamond that can sever.' In the commentary it is also like this: first it explains 'diamond,' and then it explains 'able to sever.' This follows the Western Regions' word order. If one says 'the diamond-cutter' \[nengduan jingang\], it follows this \[Chinese\] word order; neither is contradictory. In general, the teaching of the expresser, the principle and wisdom of the expressed, and the severed obscurations are all compared to a diamond. The treatise explains the fourth meaning, saying: 'Furthermore, it is like the painted shape of a vajra: broad at the beginning and the end, and narrow in the middle. So it is in the prajñāpāramitā: the "narrow" refers to the ground of the pure mind; the "broad at the beginning and end" refers to the ground of practice in faith and the ground of the Tathāgata. This reveals the uncommon meaning.' The expansion states: according to the written prajñā of this sūtra's teaching, it explains extensively at the beginning and end, but is narrow in the middle; differing from other sūtras, this is called the 'uncommon meaning.' Therefore, this sūtra alone is named 'Vajra,' and it also differs from the other sections \[of the Prajñāpāramitā\]. Thus, first, it is like the painted shape of a Vajra deity: broad across the shoulders and hips, but narrow at the waist; because there is a rank of movement, it uses this metaphor to encourage progress. Second, it is like a painted vajra pestle: broad at both ends and narrow at the waist, being extremely firm and supreme; this is to make one know its profound subtlety. Question: Why explain the practice in faith and the Buddha-ground extensively, but treat the pure mind briefly? Answer: The intent of this sūtra is to cause one to generate the mind, cultivate practice, and not sever the Buddha-lineage. It extensively speaks of the fruit's virtues to encourage joyful aspiration so that one can generate the mind. Because practitioners before the grounds who are newly cultivating might regress, it extensively shows the aspects of practice to cause them to advance. From the first ground onward, because they realize it for themselves and do not regress, there is no need for extensive explanation; therefore, it is broad at the beginning and end, and brief in the middle. Furthermore, from the stage of an ordinary person one inherits the Buddha-lineage, and arriving at the Buddha-fruit, the meaning of non-interruption is accomplished. The intermediate stages can be understood, so why trouble to explain them extensively? Hence the sūtra's text and meaning differ in breadth and narrowness. Although some commentators explain the 'ground of the Tathāgata' as subsuming the ten grounds, this sūtra does not explain the characteristics of the ten grounds, but points back to all the virtues possessed by the Buddha-fruit as the 'ground of the Tathāgata.' Therefore, this explanation is made. This should be understood below. Question: The Suvikrāntavikramiparipṛcchā-prajñāpāramitā-sūtra says: 'In the prajñāpāramitā, there is not a single dharma that can serve as a metaphor.' Why now say that wisdom is compared to a vajra? Answer: That text reveals that the excellence of wisdom surpasses all myriad dharmas, so nothing can compare to it in its entirety. Here, \[a metaphor is drawn\] based on a minor similarity in meaning and function, hence it is compared to a vajra; for the wise understand through metaphors. The Dharma relies on metaphors to be clarified and verified: by showing what is already seen to verify what has not yet been seen, harmonizing them into one place so that their meanings are equivalent, all correct statements are called metaphors; that is, using the evident part to clarify the unclarified part. 'Prajñā' is the Sanskrit sound; here it is translated as 'wisdom' (zhihui). In total, there are five kinds: the written, which is the teaching of the expresser; the contemplative, which is the essence of wisdom; the real mark, which is the realm of true nature, namely, the two truths of emptiness and existence, the three non-natures, and so forth; the retinue, which is the nature of the associated four aggregates and the companion five aggregates, corresponding to the two kinds of precepts: those concurrent with concentration and those concurrent with the path. However, because this name 'prajñā' is broad, there are five kinds in principle; but in terms of excellence, it takes only the real mark and contemplation, as distinguished in our school. In explaining this 'zhihui' (wisdom), first we treat them separately, then comprehensively. As for their separate characteristics: the complete Sanskrit sound should be prajñā, translated here as hui; in Sanskrit it is jñāna, translated here as zhi. Although their essence is identical—both being the specific mental factor of discernment (mati)—their functions differ, hence they obtain distinct names, because selecting dharmas and decisive judgment are two different things. This accords with the Pañcaviṃśatisāhasrikā, the Mahāparinirvāṇa-sūtra, and so forth. The syllable jñā is the root (dhātu) for both words zhi and hui. The two syllables pra and \[na\] are their affixes (pratyaya): with pra aiding jñā, it is hui (prajñā); with \[na\] aiding jñā, it is zhi (jñāna). Therefore, the various sūtras distinguish the two perfections of zhi and hui among the ten pāramitās. The Suvikrāntavikramiparipṛcchā says: 'A bodhisattva possessing the gate of prajñā and possessing the gate of jñāna can enter the sharp and dull faculties of sentient beings, and obtains the gate of prajñā to discriminate phrases and meanings.' As for their comprehensive characteristic: because their essence is identical, hui is spoken of in place of zhi, and zhi is spoken of in place of hui, without any contradiction. Thus, the sixth \[perfection\] is called the perfection of zhi, and so forth. Question: The title has the name Prajñā; why then does the practice explain giving (dāna)? Answer: In terms of the former leading to the latter, it is subsumed under the perfection of giving; in terms of the latter purifying the former, it is subsumed under the perfection of wisdom. Bringing up either one, in principle and reality they correspond. Furthermore, establishing the name is based on supremacy, while cultivation is summarized; giving and wisdom are brought up separately. As for pāra, here it means 'the other shore.' Dharmas are of four kinds: principle, teaching, practice, and fruit. We take only the fruits of bodhi and nirvāṇa as the other shore. Teaching and principle span both cause and effect; practice is solely in the cause. Unarisen suffering and origin are the deep river; currently arisen origin and suffering are this shore. The six perfections are the raft, and the practitioner as a nominal person of the five aggregates is the one ferried across. As for mita (ita), it has the meanings of 'separation' and 'arriving.' Through cultivating giving and so forth, > — English (machine translation) (machine translation) - [Previous: 1.6.1](https://indike.org/pramana/in.bauddha.taisho.2741.1.6.1) - [Next: 1.6.3](https://indike.org/pramana/in.bauddha.taisho.2741.1.6.3) - [Up: 1.6](https://indike.org/pramana/in.bauddha.taisho.2741.1.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2741~en-mt.1.6.2) — English, machine translation ## Linked texts (2) - [金剛般若經疏論纂要](https://indike.org/pramana/in.bauddha.taisho.1701.1.12) — Classical Chinese - [御注金剛般若波羅蜜經宣演](https://indike.org/pramana/in.bauddha.taisho.2733.1.10.4) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2741.1.6.2](https://indike.org/pramana/in.bauddha.taisho.2741.1.6.2) · Pramāṇa