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# 金剛般若經旨贊 2.120

金剛般若經旨贊 2.120

- **Language:** Classical Chinese

### [2.120](https://indike.org/pramana/in.bauddha.taisho.2735.2.120)

經。須菩提菩薩至不名菩薩　贊曰。次下離慢令證顯第十三疑。由從初地離我得慢得二智故。乃至成佛能顯清淨妙大法身。欲令信行終滿菩薩速入證道而證會故說長大身。令離自他我慢相心而為體證。而諸菩薩不能離慢而證道故。返疑無我。則無菩薩。若無菩薩則亦無佛。雖度眾生嚴淨國土。若如是者。何要發心修行行法而求法身。由慢故無智而不證道。由疑故有慢而不契真。今欲顯彼疑慢之心故。說應如淨心菩薩離煩倒慢成妙大身。無著約障慢執名離慢令證。天親約遣疑情名顯行佛不成疑。文下為四。告徵釋結。此初也。由必不遍真如法界妄懷慢故。謂度生等聞說實無有菩薩故。返疑行耶。都無所成。疑慢若生豈成行耶。如諸佛等得智離慢無我能等成長大身。嚴土度生自然成就故。則菩薩亦如佛等離慢證真成身長大故。言菩薩亦如是。若欲我當度眾生者。由知我故。是自慢倒如何能得攝種姓智。見眾生故。於他妄倒如何能得平等姓智。既由慢等不得智故。無妙大身。何名菩薩。故論頌云。

> Sūtra: “Subhūti, a bodhisattva \[...\] is not called a bodhisattva.”  
> Commentary: Next below, causing realization by abandoning pride reveals the thirteenth doubt. Because from the first ground one is freed from the pride of self-attainment and attains the two wisdoms, all the way to attaining buddhahood one can manifest the pure, wondrous, great dharma body. Desiring to cause bodhisattvas who have completed faithful practice to swiftly enter the path of realization and attain realization, he speaks of the long and large body, causing them to leave behind the mental signs of self-and-other and self-pride, and realize its essence. Yet because bodhisattvas are unable to abandon pride and realize the path, they conversely doubt: “If there is no self, then there is no bodhisattva; if there is no bodhisattva, there is also no Buddha. Though one crosses over sentient beings and adorns and purifies Buddha lands, if it is like this, why is it necessary to generate the resolve, practice the dharmas of practice, and seek the dharma body?” Due to pride, one lacks wisdom and does not realize the path; due to doubt, one has pride and does not tally with the real. Now, wishing to reveal that mind of doubt and pride, he speaks: one should, like a bodhisattva of pure mind, be free from affliction, inversion, and pride, and achieve the wondrous great body. Asaṅga, in terms of the grasping of pride as an obstruction, calls it “causing realization by abandoning pride.” Vasubandhu, in terms of eliminating the feeling of doubt, calls it “revealing the doubt that practicing buddhahood is not achieved.” Below, the text has four parts: announcing, querying, explaining, and concluding. This is the first. Because one necessarily does not pervade the tathatā dharmadhātu, one falsely conceives pride, thinking: “I cross over beings,” and so forth. Hearing it said that there are really no bodhisattvas, they conversely doubt: “Does practice achieve nothing at all?” If doubt and pride arise, how could practice be accomplished? Just as the Buddhas attain wisdom, abandon pride, and, being selfless and equal, achieve the long and large body, so that adorning lands and crossing over beings are naturally accomplished, so too should bodhisattvas, like the Buddhas, abandon pride, realize the real, and achieve a body that is long and large; therefore it says: “A bodhisattva is also like this.” If one thinks, “I shall cross over sentient beings,” because of cognizing a self, this is the inversion of self-pride; how could one attain the wisdom that encompasses gotra? Because of seeing sentient beings, one has false inversion regarding others; how could one attain the wisdom of the sameness nature? Since due to pride and the like one fails to attain wisdom, lacking the wondrous great body, how could one be called a bodhisattva? Therefore the verse in the commentary says:  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2735~en-mt.2.120) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.2735.2.120](https://indike.org/pramana/in.bauddha.taisho.2735.2.120) · Pramāṇa
