[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) › [金剛般若經疏論纂要](https://indike.org/pramana/in.bauddha.taisho.1701) › 1.6 # 金剛般若經疏論纂要 1.6 金剛般若經疏論纂要 1.6 - **Language:** Classical Chinese ### [1.6](https://indike.org/pramana/in.bauddha.taisho.1701.1.6) 將釋此經，未入文前懸敘義門，略開四段：第一、辯教起因緣，第二、明經宗體，第三、分別處會，第四、釋通文義。初中二：初總論諸教，謂酬因、酬請，顯理度生也。若據佛本意，則唯為一大事因緣故出現於世，欲令眾生開佛知見等。後別顯此經五：一、為對治我、法二執故。由此二執起煩惱、所知二障，由煩惱障障心，心不解脫，造業受生，輪轉五道；由所知障障慧，慧不解脫，不了自心、不達諸法性相，縱出三界亦滯二乘，不得成佛，故名障也。二執若除，二障隨斷，為除二執，故說此經。二、為遮斷種現二疑故。遮未起種子之疑、斷現起現行之疑，即經中答所問已便躡跡，節節斷疑，乃至經終二十七段。三、為轉滅輕重二業故。轉重業令輕受、滅輕業令不受，因為顯示福慧二因故。佛成正覺，未說般若之前，眾生由無妙慧，施等住相皆成有漏、或滯二乘，故談般若，顯示妙慧為法身因、五度為應身因。若無般若，則施等五非波羅蜜，不名佛因。故須福、慧二嚴，方成兩足尊矣。五、為發明真應二果故。未聞般若之前，但言色相是佛，不知應化唯真之影，不如實見真身、應身，故此發明二果令知由前二因證得。 > Approaching the explanation of this sūtra, before entering into the text, the doctrinal divisions are set forth in advance and briefly divided into four sections: first, to discern the causes and conditions for the teaching's arising; second, to clarify the sūtra's central doctrine and essence; third, to distinguish the locations and assemblies; fourth, to interpret and penetrate the text and meaning. In the first section, there are two parts: first, a general discussion of the various teachings, namely responding to causes and responding to requests, revealing principle and delivering sentient beings. In terms of the Buddha's original intent, he appeared in the world solely for the sake of the one great causal matter, wishing to cause sentient beings to open the Buddha's vision and knowledge, and so forth. Second, distinctively revealing this sūtra through five \[points\]: first, to counteract the two graspings, at self and at dharmas. Due to these two graspings arise the two obscurations, afflictive and cognitive. Because the afflictive obscuration obstructs the mind, the mind is not liberated, creating karma, undergoing rebirth, and transmigrating through the five destinies. Because the cognitive obscuration obstructs wisdom, wisdom is not liberated, failing to understand one's own mind and failing to comprehend the nature and characteristics of dharmas; even if one escapes the three realms, one remains stuck in the two vehicles and cannot achieve Buddhahood, hence they are called obscurations. If the two graspings are removed, the two obscurations are consequently severed; it is to eliminate the two graspings that this sūtra was expounded. Second, to block and sever the two kinds of doubt: bīja and manifest activity. It blocks doubts whose bījas have not yet arisen, and severs doubts whose manifest activity has arisen; this refers to following up after answering questions in the sūtra, cutting off doubts point by point, through twenty-seven sections up to the end of the sūtra. Third, to transform and eradicate the two karmas, light and heavy: transforming heavy karma so that it is experienced lightly, and eradicating light karma so that it is not experienced at all. Fourth, to demonstrate the two causes, merit and wisdom. Before the Buddha attained correct awakening and expounded prajñā, because sentient beings lacked wondrous wisdom, their giving and so forth abode in characteristics and all became contaminated, or they became stuck in the two vehicles; thus he expounded prajñā, revealing wondrous wisdom as the cause of the dharmakāya and the five pāramitās as the cause of the nirmāṇakāya. If one lacks prajñā, then the five \[practices\], such as giving, are not pāramitās, and are not called causes of Buddhahood. Therefore, one must have both adornments of merit and wisdom to become the Honoured One with Two Feet. Fifth, to illuminate the two fruits, the true and the responsive. Before hearing prajñā, people only claimed that physical form is the Buddha, not knowing that the responsive and transformative are merely shadows of the true, and not seeing the true body and responsive body as they truly are; therefore this \[sūtra\] illuminates the two fruits so they may know they are realized through the preceding two causes. > — English (machine translation) (machine translation) - [Previous: 1.5](https://indike.org/pramana/in.bauddha.taisho.1701.1.5) - [Next: 1.7](https://indike.org/pramana/in.bauddha.taisho.1701.1.7) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1701.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1701~en-mt.1.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1701.1.6](https://indike.org/pramana/in.bauddha.taisho.1701.1.6) · Pramāṇa