[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) › 2.61 # 金剛般若論會釋 2.61 金剛般若論會釋 2.61 - **Language:** Classical Chinese ### [2.61](https://indike.org/pramana/in.bauddha.taisho.1816.2.61) 重為此問，問似初，重答亦如是，所為根別。且如三問，依無著論，通凡、聖位，答亦如是，故此位有定，無不是重。無著解經文，文皆有此三答故。又如十行位，多行勝行，遂有慢動生，我能如是故，將入十迴向，先除彼慢，為說勝道，令其進入。今得勝𤏙位，以亦復生慢，先令除慢，令進入頂，亦復如是。經初問者，未入佛法，先有慢等，我能如是住、作業等故，初發問勸發勝心，先教無相，故為三問令其進修。今將入聖，彼得勝道，斯慢更生，故為三問，令斷進習。乍觀文勢，欲似兩周，熟審尋根，所為全別，故同無著，唯一周也。又說二周，如前應悉，一周為勝，非是無著敢違彌勒，亦非天親有乖無著。 > Asking this question again appears similar to the first, and answering again is also like this, yet the roots they address are distinct. Furthermore, just as the three questions, according to Asaṅga's treatise, apply generally to the positions of ordinary beings and noble ones, the answers are also like this; hence this position is fixed, and there is none that is not repeated. For in Asaṅga's explanation of the sūtra, the passages all contain these three answers. Furthermore, as in the position of the ten practices, one frequently performs superior practices, and thereupon conceited agitation arises: 'I am able to do such things.' When about to enter the ten dedications, one first eliminates that conceit, and the superior path is expounded for him, causing him to advance. Now having attained the superior position of heat, since conceit also arises again, he is first made to eliminate conceit and advance into the summit, which is also like this. As for the initial question in the sūtra: before having entered the Buddha-Dharma, one previously had conceit and so forth, thinking 'I am able to abide in this way, perform deeds,' etc.; hence the question was initially asked to exhort the generation of the superior mind, first teaching signlessness. Thus the three questions were posed to cause them to cultivate and advance. Now, when about to enter sainthood, having attained that superior path, this conceit arises once more; hence the three questions are posed to cause him to sever it and advance in practice. At a casual glance, the momentum of the text might seem like two cycles; but upon careful and deep examination of the root, what they address is completely different. Therefore, agreeing with Asaṅga, there is only one cycle. Furthermore, as for speaking of two cycles, it should be understood as before: one cycle is superior. This is not Asaṅga daring to contradict Maitreya, nor is it Vasubandhu diverging from Asaṅga. > — English (machine translation) (machine translation) - [Previous: 2.60](https://indike.org/pramana/in.bauddha.taisho.1816.2.60) - [Next: 2.62](https://indike.org/pramana/in.bauddha.taisho.1816.2.62) - [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.2.61) — English, machine translation ## Linked texts (1) - [御注金剛般若波羅蜜經宣演](https://indike.org/pramana/in.bauddha.taisho.2733.2.67) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1816.2.61](https://indike.org/pramana/in.bauddha.taisho.1816.2.61) · Pramāṇa