金剛般若論會釋 2.64

2.64

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.