[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) › 2.90 # 御注金剛般若波羅蜜經宣演 2.90 御注金剛般若波羅蜜經宣演 2.90 - **Language:** Classical Chinese ### [2.90](https://indike.org/pramana/in.bauddha.taisho.2733.2.90) 經。須菩提菩薩亦如是至不名菩薩　演曰。自下離慢非證真者。當隨於真無有能所。有能所者即障證真得聖證真理。應隨真不起我。能行菩薩行及度生等。若起此者必不見真如。以顛倒故。障後真理。由彼菩薩得真理。已於後散心起俱生慢云我能行得證真理。今為斷故有此文生。然此慢者是所知障。以煩惱名說第六識俱。八地以上方永不起。第七俱者。至金剛喻方永不行。此所說慢。且約第六起我能等非七行相故。前七地起慢之時必不證真。自謂證真為非菩薩。非不起時亦非菩薩。唯識論等皆說十地斷所知障不斷煩惱故。彼論自下為斷第十三行願不成疑論云。若無菩薩者諸佛亦不成大菩提。眾生亦不入大涅槃。亦無清淨佛國土。若如是為何義故。諸菩薩發心欲令眾生入涅槃。起心修行淨佛國土明雖修行而無顛倒。以釋前疑故有此文。此約除慢彼除顛倒。倒即想倒亦所知障。既除慢倒以破疑情。同是一義。文分有四。初告二徵三釋四結。此初也。前說如來能證真如具妙大身非身名身。菩薩亦應稱彼真如不起慢倒故言亦如是。若言我能滅度眾生不稱真理非菩薩也。 > Sūtra: "Subhūti, a bodhisattva is also like this," up to "is not called a bodhisattva." Exposition: From here down, free from arrogance is not \[yet\] the realization of reality; one should accord with reality without subject or object. Having subject and object obstructs the realization of reality. Attaining the noble realization of the true principle, one should accord with reality and not give rise to an 'I' that is able to practice bodhisattva deeds, liberate sentient beings, and so forth. If one gives rise to this, one will definitely not see tathatā, because due to inversion it obstructs subsequent realization of the true principle. Because that bodhisattva, having attained the true principle, subsequently in a distracted mind gives rise to innate arrogance, saying, 'I am able to practice and attain realization of the true principle,' this text appears now in order to sever it. However, this arrogance is a jñeyāvaraṇa; called by the name of an affliction, it is concurrent with the sixth consciousness. From the eighth bhūmi upward it will never arise again. That concurrent with the seventh will never function again only upon reaching the vajropama-samādhi. The arrogance spoken of here is provisionally in terms of the sixth arising as 'I am able' and so forth, not the mental mode of the seventh. Therefore, when arrogance arises in the first seven bhūmis, one definitely does not realize reality; claiming to have realized reality, one is not a bodhisattva. It is not that when it does not arise, one is also not a bodhisattva. The Vijñaptimātratā-śāstra and other texts all state that the ten bhūmis sever the jñeyāvaraṇa and do not sever afflictions. In that treatise, from here downward, in order to sever the thirteenth doubt that the practice and vow are not accomplished, the treatise says: 'If there are no bodhisattvas, the Buddhas would not accomplish great bodhi either, sentient beings would not enter great nirvāṇa either, and there would be no pure Buddha lands either. If so, for what purpose do bodhisattvas give rise to the intention wishing to cause sentient beings to enter nirvāṇa, and give rise to the mind to practice and purify Buddha lands?' It clarifies that although one practices, there is no inversion. This text appears to resolve the former doubt. This \[text\] is in terms of eliminating arrogance; that \[treatise\] is in terms of eliminating inversion. Inversion is perceptual inversion, which is also a jñeyāvaraṇa. Since both eliminate arrogance and inversion to break doubtful thoughts, they share the same meaning. The text is divided into four: first, addressing; second, questioning; third, explaining; fourth, concluding. This is the first. Previously it said that the Tathāgata can realize tathatā, possesses a wondrous great body, and that not being a body is called a body. A bodhisattva should also correspond to that tathatā and not give rise to arrogance and inversion; hence it says 'is also like this.' If one says 'I am able to bring sentient beings to final nirvāṇa,' one does not correspond to the true principle and is not a bodhisattva. > — English (machine translation) (machine translation) - [Previous: 2.89](https://indike.org/pramana/in.bauddha.taisho.2733.2.89) - [Next: 2.91](https://indike.org/pramana/in.bauddha.taisho.2733.2.91) - [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.2.90) — English, machine translation ## Linked texts (4) - [金剛般若經贊述](https://indike.org/pramana/in.bauddha.taisho.1700.2.95) — Classical Chinese - [金剛般若經疏論纂要](https://indike.org/pramana/in.bauddha.taisho.1701.2.106) — Classical Chinese - [金剛般若論會釋](https://indike.org/pramana/in.bauddha.taisho.1816.3.7) — Classical Chinese - [金剛般若波羅蜜經論](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.vajracchedika!vajracchedikaprajnaparamitasutrasastra*zh-bodhiruci.2.67) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2733.2.90](https://indike.org/pramana/in.bauddha.taisho.2733.2.90) · Pramāṇa