[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) › [金剛般若經贊述](https://indike.org/pramana/in.bauddha.taisho.1700) › 1.74 # 金剛般若經贊述 1.74 金剛般若經贊述 1.74 - **Language:** Classical Chinese ### [1.74](https://indike.org/pramana/in.bauddha.taisho.1700.1.74) 無著論云，有六因緣故須菩提問。一者、斷疑，謂諸眾生無始已來，無明在身，煩惱迷覆而生疑惑，謂於四諦或於三寶等而生疑惑，不能生信，若發問時，所有是諸疑惑者皆悉斷故。二、為起信解故者，謂若雖有信，於諸經法不知於何而起信解，故為發問，令於般若起信解故。三、為入甚深者，謂若雖於般若生於信解，然於甚深之義未能進解，故為發問，令解甚深義也。四、為不退轉故者，謂雖於甚深而得解悟，然逢蚊虻、鬪諍、疲懈等緣，或時退轉，一為發問，永無退故。五、為生喜故者，謂眾生久殖生死，恒懷無量種種憂苦，一為發問，憂苦永除，故生歡喜也。六、為正法久住故者，謂若不說如是般若，或諸正法速即隱滅，無人住持，一為發問，當令正法永得久住也。 > Asaṅga's treatise states that there are six reasons why Subhūti asked: First, to sever doubts, meaning that sentient beings, having possessed ignorance in their persons from beginningless time, are deluded and obscured by afflictions and give rise to doubts, doubting the four truths or the three jewels and being unable to generate faith; when the question is posed, all these doubts are completely severed. Second, to give rise to faith and understanding, meaning that although having faith, they do not know with regard to what to give rise to faith and understanding in the scriptures and Dharmas; therefore he asks the question to cause them to give rise to faith and understanding in prajñā. Third, to enter the profound, meaning that although having generated faith and understanding in prajñā, they have not yet been able to advance in understanding the profound meaning; therefore he asks the question to cause them to understand the profound meaning. Fourth, for the sake of non-retrogression, meaning that although having attained understanding of the profound, when encountering conditions such as gnats, mosquitoes, disputes, or weariness, they might regress at times; once the question is posed, there is never any retrogression. Fifth, to give rise to joy, meaning that sentient beings, long planted in saṃsāra, constantly harbor immeasurable, manifold worries and sufferings; once the question is posed, worries and sufferings are forever eliminated, and thus they give rise to joy. Sixth, for the true Dharma to abide long, meaning that if such prajñā were not spoken, the true Dharmas might quickly disappear and be obscured with no one to uphold them; once the question is posed, it will cause the true Dharma to abide long forever. > — English (machine translation) (machine translation) - [Previous: 1.73](https://indike.org/pramana/in.bauddha.taisho.1700.1.73) - [Next: 1.75](https://indike.org/pramana/in.bauddha.taisho.1700.1.75) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1700.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1700~en-mt.1.74) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1700.1.74](https://indike.org/pramana/in.bauddha.taisho.1700.1.74) · Pramāṇa