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# 御注金剛般若波羅蜜經宣演 2.72

御注金剛般若波羅蜜經宣演 2.72

- **Language:** Classical Chinese

### [2.72](https://indike.org/pramana/in.bauddha.taisho.2733.2.72)

經。須菩提於意云何至三菩提不　演曰。下第十二離無教授障第十六求教授住處。既住頂位觀所取無。將起忍及世第一法中。即無所取。觀能取無及單雙印入於真聖證道之位。若無教授不能進成。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法耶。不求教授。是所知障為離。此障說此經文。前據正行名求教授。今約所除離無教授。互舉能所亦不相違。彼論斷第十二菩薩修因疑論云。此中有疑若無菩薩。云何釋迦如來。於燃燈佛所行菩薩行。為斷此疑。以次前文實無有法發菩提心者。若實無菩薩。云何於燃燈如來所昔修因行。明燃燈所亦無有法。以答此疑。此論令求能教授人以希教授引生勝智。彼論約明教授之法無少可得。以破前疑。各據一義文分為三。初問次答後佛印成。此初也。於彼佛時。實道理中頗有少法為勝。修行而能所證佛菩提不。

> Sūtra: "Subhūti, what do you think? \[…\] \[did the Tathāgata attain any dharma of anuttarā samyak\]saṃbodhi?"  
> Exposition: Below is the twelfth \[topic\], removing the obstacle of having no instruction, which is the sixteenth abiding: seeking instruction. Having already abided in the summit stage and contemplated the absence of the apprehended, when one is about to give rise to patience and the worldly supreme dharmas, there is then no apprehended; contemplating the absence of the apprehending and the single and dual certifications, one enters the stage of the true noble path of realization. If one lacks instruction, one cannot advance and accomplish it. Therefore, Dīpaṃkara is cited to reveal instruction: "When I abided on the eighth ground, I still encountered Dīpaṃkara to seek instruction and advance into higher stages; how much more so should one who still abides at the summit not seek instruction to aspire to the higher Dharma?" Not seeking instruction is jñeyāvaraṇa; this sūtra text is spoken in order to remove this obstacle. Above, in terms of correct practice, it was called seeking instruction; here, in terms of what is eliminated, it is removing the lack of instruction. Mentioning the capable and the object alternately does not conflict. That treatise resolves the twelfth doubt regarding the bodhisattva's cultivation of causes. The treatise says: "Here there is a doubt: if there are no bodhisattvas, how did Śākyamuni Tathāgata practice the bodhisattva path under Dīpaṃkara Buddha? To sever this doubt, since the immediately preceding text states that in reality there is no dharma that gives rise to the bodhi mind, if in reality there is no bodhisattva, how did he cultivate causal practices under Dīpaṃkara Tathāgata in the past? It clarifies that under Dīpaṃkara there was also no dharma, thereby answering this doubt." This treatise urges one to seek a person capable of instructing, in order to hope for instruction to induce the arising of superior wisdom. That treatise clarifies that regarding the dharma of instruction, not the slightest thing can be attained, in order to shatter the preceding doubt. Each relies on one meaning. The text is divided into three: first the question, next the reply, and last the Buddha's confirmation. This is the first: under that Buddha, in the true principle, was there perhaps any slight dharma as superior practice that was capable of realizing the Buddha's bodhi?  
> — English (machine translation) (machine translation)

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- [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.2.72) — 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
- [金剛般若論會釋](https://indike.org/pramana/in.bauddha.taisho.1816.2.64) — 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

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Source: [https://indike.org/pramana/in.bauddha.taisho.2733.2.72](https://indike.org/pramana/in.bauddha.taisho.2733.2.72) · Pramāṇa
