[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) › [金剛般若論會釋](https://indike.org/pramana/in.bauddha.taisho.1816) › 2.60 # 金剛般若論會釋 2.60 金剛般若論會釋 2.60 - **Language:** Classical Chinese ### [2.60](https://indike.org/pramana/in.bauddha.taisho.1816.2.60) 論文分二，初、標配，後、釋經。釋經分三，初、問文來意，即釋經初標答文，次、釋「即非菩薩」文，後、釋無有少法名發趣者。問答來意中有三，初、問，次、答，後、引經成。初地名證道，證道之中，證無二取，真明相現前。𤏙位中，初得無所取，明相初起，即生喜動，我能住等。論中說四，我能住等，初三自利行，後一利他行。無著以三行為自利，後方為利他，自利既成，利他亦滿；或不問自利利他，皆有三行，故文文具三答。天親以菩提心有三，初一利他，後二自利，故文前後別答。三徵，於引教成中，所住、所行、所降伏，所取也；及心者，謂彼三心即能取也。𤏙位尚有二取，故令除之，且除所取。須菩提問佛，引十地勝行為說，破除彼執，令進入頂。天親論云，「何故前說三種修行，今復重說？」偈言，「於內心修行，存我為菩薩，此即障於心，違於不住道」，與此論同。答初三問似同於此，所為全別。若菩薩於自身三種修行，生如是心，「我住修行，能降伏心」，生此分別，則障菩提行、心及心法。懷無住道，謂彼智即菩提行故。又障心者，由起慢故，斷障後頂心，此心不生，初地不住道亦不得起，雙違近心及遠道故，即由𤏙位猶存我故，生如是慢，不能入聖故。 > The commentary has two parts: first, stating and correlating; second, explaining the sūtra. Explaining the sūtra has three parts: first, the purpose of the question passage—namely, explaining the initial question and answer passages of the sūtra; next, explaining the passage 'he is not a bodhisattva'; finally, explaining that there is not the least dharma called one who sets forth. In the purpose of the question and answer, there are three parts: first, the question; next, the answer; finally, citing the sūtra to establish it. The first stage is called the path of realization; within the path of realization, one realizes the absence of the two graspings, and the sign of true clarity appears before one. In the position of heat, one initially attains the absence of the grasped object; when the sign of clarity first arises, excitement and restlessness immediately arise: 'I am capable of abiding,' etc. In the treatise, four are mentioned: 'I am capable of abiding,' etc. The first three are practices for one's own benefit, and the last one is practice for benefiting others. Asaṅga regards the three practices as for one's own benefit, after which comes benefiting others: when one's own benefit is achieved, benefiting others is also fulfilled. Alternatively, without distinguishing self-benefit and other-benefit, both have the three practices; hence each passage provides three answers. Vasubandhu holds that bodhicitta has three aspects: the first is for benefiting others, and the latter two are for one's own benefit; hence the text answers them separately before and after. As for the three queries, in citing the teaching to establish it: that which is abided in, that which is practiced, and that which is subdued are the grasped object; and the mind refers to those three minds being precisely the grasping subject. In the position of heat, the two graspings still remain, so he causes them to be eliminated—initially eliminating the grasped object. Subhūti questioned the Buddha, who cited the superior practices of the ten stages to expound to him, eradicating that grasping and causing him to advance into the summit. Vasubandhu's treatise states: 'Why were the three kinds of practice explained previously, and are now explained again?' The verse says: 'Practicing in the internal mind, / retaining the self as a bodhisattva, / this then obstructs the mind / and opposes the non-abiding path.' This is identical to the present treatise. Answering the first three questions appears similar to this, but what it addresses is completely different. If a bodhisattva, regarding the three kinds of practice in his own person, generates such a thought: 'I abide in practice, and am able to subdue the mind'—generating this conceptual discrimination, it obstructs the bodhi practice, the mind, and mental factors. Harboring the non-abiding path means that wisdom is precisely the bodhi practice. Furthermore, obstructing the mind means that, due to the arising of conceit, it severs and obstructs the subsequent mind of the summit; when this mind does not arise, the non-abiding path of the first stage cannot arise either. This doubly contradicts the proximate mind and the distant path. Thus, because in the position of heat one still retains the self, one generates such conceit and cannot enter sainthood. > — English (machine translation) (machine translation) - [Previous: 2.59](https://indike.org/pramana/in.bauddha.taisho.1816.2.59) - [Next: 2.61](https://indike.org/pramana/in.bauddha.taisho.1816.2.61) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1816.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1816~en-mt.2.60) — 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.2.53) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1816.2.60](https://indike.org/pramana/in.bauddha.taisho.1816.2.60) · Pramāṇa