[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) › 2.9 # 金剛般若經贊述 2.9 金剛般若經贊述 2.9 - **Language:** Classical Chinese ### [2.9](https://indike.org/pramana/in.bauddha.taisho.1700.2.9) 釋疑中有三，一者、於前捨身命以生疑。謂有疑曰：「向說彼身苦，以彼捨身苦身，而果報福是劣，若爾，依此法門，受、持、演說諸菩薩行苦行，彼苦行亦是苦果，云何此法門不成苦果？」此意云，前說捨身命苦，還得苦果身，得福即劣，若爾者，菩薩為此法門故行諸苦行，亦感苦身果，何福即勝？謂如薩陀波崙菩薩於曇無竭菩薩所，求般若波羅蜜故打骨出髓而行供養，是苦得福應少。今答意，若為慧行而捨身，得福即多；若雖捨身，不行慧行求菩提者，生死因故，其福下劣也。就此文中大文有四，一者、正破前疑；二者、指事以顯；三者、「菩薩應離一切」已下，引初地菩薩為示無住理；四者、「菩薩為利益」下，勸益眾生住二空理。此初也。 > Within resolving doubts there are three parts: first, a doubt arises concerning the previous relinquishing of body and life. That is, someone doubts, saying: 'Earlier it was said that that body is suffering, and because of relinquishing that suffering body, the retribution of merit is inferior. If so, then when bodhisattvas practice austerities in receiving, upholding, and expounding according to this Dharma-gate, those austerities are also a fruition of suffering; why would this Dharma-gate not result in a fruition of suffering?' The meaning here is: earlier it was said that relinquishing body and life is suffering, and in return one obtains a body that is a fruition of suffering, so the merit obtained is inferior. If that is so, when bodhisattvas practice various austerities for the sake of this Dharma-gate, they also induce the fruition of a suffering body; why then would their merit be superior? For instance, when Bodhisattva Sadāprarudita, seeking the prajñāpāramitā at the place of Bodhisattva Dharmodgata, broke his bones and extracted his marrow to make an offering, this was suffering and the merit obtained should be little. The intention of the present answer is: if one relinquishes the body for the practice of wisdom, the merit obtained is great; if, although relinquishing the body, one does not perform the practice of wisdom to seek bodhi, because it is a cause for saṃsāra, its merit is low and inferior. Within this text, there are four major parts: first, directly refuting the previous doubt; second, pointing to an event to clarify it; third, from 'a bodhisattva should leave behind all \[marks\]' onward, citing first-ground bodhisattvas to show the non-abiding principle; fourth, from 'a bodhisattva, to benefit \[all beings\]' onward, encouraging the benefiting of sentient beings by abiding in the principle of the two kinds of emptiness. This is the first. > — English (machine translation) (machine translation) - [Previous: 2.8](https://indike.org/pramana/in.bauddha.taisho.1700.2.8) - [Next: 2.10](https://indike.org/pramana/in.bauddha.taisho.1700.2.10) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1700.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1700~en-mt.2.9) — English, machine translation ## Linked texts (1) - [金剛般若波羅蜜經論](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.vajracchedika!vajracchedikaprajnaparamitasutrasastra*zh-bodhiruci.2.15) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1700.2.9](https://indike.org/pramana/in.bauddha.taisho.1700.2.9) · Pramāṇa