[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) › 2.64 # 金剛般若論會釋 2.64 金剛般若論會釋 2.64 - **Language:** Classical Chinese ### [2.64](https://indike.org/pramana/in.bauddha.taisho.1816.2.64) 第十二為離無教授者，既住頂位，樂觀所取無，將起忍及世第一法，印無所取，觀能取無，入真聖證證道位，既無教授，不能進成，故引燃燈以顯教授。我住八地尚遇燃燈以求教授進入上位，況猶住頂不求教授規上位耶？即此位中，言不求教授，是所知障，為離說下生經文。前卷但言，為求教授，勸求教授，是此位行。天親云，此中有疑，「若無菩薩，云何釋迦於燃燈佛行菩薩行？」此意但說，將入忍位，觀無能取，頂位疑云，「既說無能取，菩薩亦無，誰於燃燈修菩薩行？」雖下忍位亦印所取無，中、上忍位正觀無能取，遂隱下忍，及第一法，印無二取，略而不論。 > Twelfth, on leaving behind the absence of instruction: having abided in the position of summit, one takes pleasure in contemplating the nonexistence of the grasped object; when about to give rise to patience (kṣānti) and the supreme worldly dharmas (laukikāgradharma), one confirms the absence of the grasped object, contemplates the absence of the grasping subject, and enters the position of the path of realization of the true noble realization. If one lacks instruction, one cannot advance to accomplishment; therefore, Dīpaṅkara is cited to reveal instruction. 'Even when abiding in the eighth stage, I still encountered Dīpaṅkara to seek instruction so as to advance into the higher stages—how much more so for one still abiding in the summit who does not seek instruction to aim for the higher stages?' Precisely in this position, saying that one does not seek instruction is the cognitive hindrance (jñeyāvaraṇa); in order to leave it behind, the sūtra text below is expounded. The previous fascicle merely stated: in order to seek instruction, exhorting one to seek instruction is the practice of this position. Vasubandhu says: Herein there is a doubt: 'If there is no bodhisattva, how did Śākyamuni practice the bodhisattva path under Dīpaṅkara Buddha?' This intention merely means that, when about to enter the position of patience and contemplating the absence of a grasping subject, the doubt in the position of summit arises: 'Since it is said that there is no grasping subject, and the bodhisattva also does not exist, who cultivated the bodhisattva practices under Dīpaṅkara?' Although the lower position of patience also confirms the absence of the grasped object, the middle and upper positions of patience properly contemplate the absence of the grasping subject; consequently, the lower patience is concealed, and the supreme worldly dharmas, confirming the absence of the two graspings, are omitted and not discussed. > — English (machine translation) (machine translation) - [Previous: 2.63](https://indike.org/pramana/in.bauddha.taisho.1816.2.63) - [Next: 2.65](https://indike.org/pramana/in.bauddha.taisho.1816.2.65) - [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.2.64) — English, machine translation ## Linked texts (3) - [金剛般若經疏論纂要](https://indike.org/pramana/in.bauddha.taisho.1701.2.77) — Classical Chinese - [御注金剛般若波羅蜜經宣演](https://indike.org/pramana/in.bauddha.taisho.2733.2.72) — Classical Chinese - [金剛般若波羅蜜經論](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.vajracchedika!vajracchedikaprajnaparamitasutrasastra*zh-bodhiruci.2.57) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1816.2.64](https://indike.org/pramana/in.bauddha.taisho.1816.2.64) · Pramāṇa