[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) › [御注金剛般若波羅蜜經宣演](https://indike.org/pramana/in.bauddha.taisho.2733) › 2.100 # 御注金剛般若波羅蜜經宣演 2.100 御注金剛般若波羅蜜經宣演 2.100 - **Language:** Classical Chinese ### [2.100](https://indike.org/pramana/in.bauddha.taisho.2733.2.100) 演曰。詳新舊論釋此意者。一知所度眾生無我。二知能度菩薩自無我。故言無我。無我聖及非聖二種菩薩。以有智故。能以自智信解於彼二無我故名二菩薩。即彼凡天亦名世諦菩薩。聖人亦名出世諦菩薩。是故重說菩薩。菩薩問。彼論前說嚴淨佛土亦是斷疑。今亦斷疑。二文何別。答。前除無所取淨土疑。今除無能嚴淨土者疑。此等諸文由聞前說無菩薩故應無利生嚴土等事。即執有能行返疑說無能行。今答令知實我。是無假我修行緣和方便。此即是有然不見身土為能所嚴。以順無相當成佛果。真嚴淨土與求佛地亦不相違。 > Exposition: Examining the new and old commentaries explaining this meaning: first, knowing that the sentient beings to be delivered are selfless; second, knowing that the bodhisattva who can deliver is themselves selfless; hence it says "selfless." The two types of bodhisattvas, selfless noble and non-noble, because they possess wisdom, are able by their own wisdom to faithfully understand those two selflessnesses, and are therefore called the two bodhisattvas. That is to say, ordinary beings and gods are also called conventional-truth bodhisattvas, and noble persons are also called supramundane-truth bodhisattvas; for this reason, "bodhisattva" is repeated. Question: That commentary previously stated that adorning and purifying the Buddha-land was also to sever doubt, and here it also severs doubt; what is the difference between the two passages? Answer: The former removed the doubt of there being no purified land to be grasped, while this one removes the doubt of there being no one who can adorn the Buddha-land. In all these passages, from hearing the previous statement that there is no bodhisattva, \[one might think\] there should be no such matters as benefiting sentient beings or adorning the land; thus, clinging to there being an agent of practice, one conversely doubts the statement that there is no agent of practice. Now, the answer causes one to know that the real self is absent, but the nominal self practices through the expedient means of the harmony of conditions. This indeed exists, yet one does not view body and land as the adorner and the adorned. Because this accords with signlessness, one will attain the Buddha-fruit; truly adorning the pure land and seeking the Buddha-ground also do not conflict. > — English (machine translation) (machine translation) - [Previous: 2.99](https://indike.org/pramana/in.bauddha.taisho.2733.2.99) - [Next: 2.101](https://indike.org/pramana/in.bauddha.taisho.2733.2.101) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2733.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2733~en-mt.2.100) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2733.2.100](https://indike.org/pramana/in.bauddha.taisho.2733.2.100) · Pramāṇa