[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) › [金剛般若經疏論纂要](https://indike.org/pramana/in.bauddha.taisho.1701) › 1.104 # 金剛般若經疏論纂要 1.104 金剛般若經疏論纂要 1.104 - **Language:** Classical Chinese ### [1.104](https://indike.org/pramana/in.bauddha.taisho.1701.1.104) 初徵信者，以何義故得如來悉知悉見？後釋二：一、無我執。執取自體為我；計我展轉趣於餘趣為人；計我盛衰苦樂種種變異相續為眾生；計我一報命根不斷而住為壽者。二、無法執。論云：「無法相者，能取所取一切法無。亦無非法相者，無我真空實有。」然離二執正是得佛知見，成就淨信之本、善根福德却是相兼，故論云：「有智慧便足。何故復說持戒功德？為示現實相差別義故，亦有持戒功德依信心恭敬能生實相故。不但說般若二因，顯未除細執。」 > First, questioning about the person of faith: for what reason are they fully known and seen by the Tathāgata? Afterward, the explanation has two parts: First, the absence of grasping at self. Clinging to one's own body is 'self'; positing that the self transmigrates through other destinies is 'person'; positing that the self's flourishment, decline, pain, pleasure, and various transformations continue in succession is 'sentient being'; positing that the self persists continuously throughout a single life-faculty is 'soul'. Second, the absence of grasping at dharmas. The commentary says: '"Absence of the characteristic of dharmas" means the absence of all dharmas of grasper and grasped. "Nor the characteristic of non-dharmas" means that the true emptiness of selflessness truly exists.' However, being free from the two graspings is precisely what attains the Buddha's knowledge and vision and constitutes the foundation for accomplishing pure faith; roots of good and merit and virtue, by contrast, merely accompany it. Therefore the commentary says: 'Having wisdom is indeed sufficient; why then speak again of the merit and virtue of observing the precepts? In order to manifest the distinct meanings of the real mark, and also because having the merit and virtue of observing the precepts can generate the real mark by relying on faithful mind and respect. Not only speaking of the two causes of prajñā demonstrates that subtle graspings have not yet been eliminated.' > — English (machine translation) (machine translation) - [Previous: 1.103](https://indike.org/pramana/in.bauddha.taisho.1701.1.103) - [Next: 1.105](https://indike.org/pramana/in.bauddha.taisho.1701.1.105) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1701.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1701~en-mt.1.104) — English, machine translation ## Linked texts (1) - [金剛般若波羅蜜經論](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.vajracchedika!vajracchedikaprajnaparamitasutrasastra*zh-bodhiruci.1.55) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1701.1.104](https://indike.org/pramana/in.bauddha.taisho.1701.1.104) · Pramāṇa