[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) › 2.90 # 金剛般若論會釋 2.90 金剛般若論會釋 2.90 - **Language:** Classical Chinese ### [2.90](https://indike.org/pramana/in.bauddha.taisho.1816.2.90) 《成唯識》等云，從發深固大菩提心，乃至未起順決擇識，求住唯識真勝義性，齊此皆是資糧位攝。為趣無上正等菩提，修集種種勝資糧故，為有情故勤求解脫，由此亦名順解脫分。故此經中從初發心，乃至此中離不能忍苦障，修忍苦行已前，合是此位所攝。菩薩先於初無數劫，善修福德、智慧資糧，順解脫分既圓滿已，為入見道，住唯識性，復修加行伏除二取，謂𤏙、頂、忍、世第一法，此四總名順決擇分。近見道故，立加行名，非前資糧無加行義。𤏙等四法依四尋思、四如實智初後位立。依明得定，發下尋思，觀無所取，立為𤏙位。謂此位中創觀所取名等四法皆自心變，假施設有，實不可得。初獲慧日前行相故，立明得名。即此所獲道火前相，故亦名𤏙，故此第十離𨷂少智資糧，修離寂靜味行，是此𤏙位伏除所取，求智行故。彼論又云，依明增定，發上尋思，觀無所取，立為頂位。謂此位中，重觀所取名等四法皆自心變，假施設有，實不可得。明相轉盛，故名明增；尋思位極，故復名頂故。此第十一離自取障，修證道時離喜動行，是此頂位。由於煖位觀所取無，創獲明得定，發下尋思智，心生喜動，言我能等，不能進修，障當聖位所有證道，故說離行，令入頂位。 > The \*Cheng weishi \[lun\]\* and other texts say: from generating the deep and firm great bodhicitta up to not yet generating the consciousness conforming to penetration, seeking to abide in the true ultimate nature of consciousness-only—everything up to this point is subsumed under the stage of provisions. Because one cultivates and gathers various superior provisions for the purpose of progressing toward unsurpassed complete and perfect bodhi, and diligently seeks liberation for the sake of sentient beings, it is therefore also named the factor conducive to liberation (mokṣabhāgīya). Therefore, in this sūtra, from the initial aspiration up to prior to abandoning the obstacle of being unable to endure suffering and cultivating the practice of enduring suffering herein, all of this together is subsumed under this stage. A bodhisattva, having previously well cultivated the provisions of merit and wisdom throughout the first incalculable kalpa, once the factors conducive to liberation are fulfilled, in order to enter the path of seeing and abide in the nature of consciousness-only, further cultivates the application of practices to subdue and eliminate the two grasps, namely heat, summit, endurance, and supreme worldly dharmas; these four are collectively named the factors conducive to penetration (nirvedhabhāgīya). Because they are close to the path of seeing, they are designated with the name 'application of practice' (prayogāvasthā); it is not that the previous provisions lacked the meaning of application. The four dharmas of heat and the rest are established based on the initial and later stages of the four investigations and the four knowledges conforming to reality. Based on the samādhi of the attainment of clarity, one generates lower investigation, contemplates that there is nothing to be grasped, and establishes this as the stage of heat. That is, in this stage, one newly contemplates that the four dharmas such as names that are grasped are all transformed by one's own mind, exist merely as nominal designations, and in reality cannot be apprehended. Because it first obtains the antecedent signs of the sun of wisdom, it is designated with the name 'attainment of clarity.' This is precisely the antecedent sign of the fire of the path obtained, and is therefore also named 'heat.' Thus, this tenth \[remedy\] abandons the obstacle of lacking the provisions of wisdom, cultivating the practice of departing from relishing quietude; this is because in the stage of heat one subdues and eliminates the grasped and practices seeking wisdom. That treatise also says: based on the samādhi of increasing clarity, one generates higher investigation, contemplates that there is nothing to be grasped, and establishes this as the stage of the summit. That is, in this stage, one repeatedly contemplates that the four dharmas such as names that are grasped are all transformed by one's own mind, exist merely as nominal designations, and in reality cannot be apprehended. The signs of clarity turn brighter, hence it is named 'increasing clarity'; and because the stage of investigation reaches its peak, it is again named 'summit.' Thus, this eleventh \[remedy\] abandons the obstacle of grasping self, cultivating the practice of departing from joyous agitation when realizing the path; this is this stage of the summit. Due to contemplating the non-existence of what is grasped in the stage of heat, newly obtaining the samādhi of attainment of clarity, and generating the wisdom of lower investigation, one's mind generates joyous agitation, saying 'I am capable,' and the like, being unable to advance in cultivation and obstructing the realization of the path in the coming noble stage; therefore, the practice of departure is spoken of to cause one to enter the stage of the summit. > — English (machine translation) (machine translation) - [Previous: 2.89](https://indike.org/pramana/in.bauddha.taisho.1816.2.89) - [Next: 2.91](https://indike.org/pramana/in.bauddha.taisho.1816.2.91) - [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.2.90) — English, machine translation ## Linked texts (3) - [成唯識論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.trimsika!vijnaptimatratasiddhi*zh-xuanzang.9.49) — Classical Chinese - [仁王護國般若波羅蜜多經疏](https://indike.org/pramana/in.bauddha.taisho.1709.3.302) — Classical Chinese - [唯識三十論要釋](https://indike.org/pramana/in.bauddha.taisho.2804.1.41) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1816.2.90](https://indike.org/pramana/in.bauddha.taisho.1816.2.90) · Pramāṇa