[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) › [金剛般若經旨贊](https://indike.org/pramana/in.bauddha.taisho.2735) › 2.175 # 金剛般若經旨贊 2.175 金剛般若經旨贊 2.175 - **Language:** Classical Chinese ### [2.175](https://indike.org/pramana/in.bauddha.taisho.2735.2.175) 經。須菩提至持用布施　贊曰。次下第三施設大利法心。顯第二十無記非因疑。及二十二佛能度生疑。令眼如佛大法利行前已學佛證得正覺。次當學佛法施群生。以所得法施大福利。施福利時不應見有我。謂能說彼謂能受以法及人皆非有故。而諸菩薩不能學佛無所得心。施法利故。返疑所施文字教法。是無記故非菩提因。何要施設。由執故雖施而不廣大。由疑故復不欲信施。令欲顯彼疑執之心。令其學佛設大法利故。說受持得無量福。實無眾生如來度等。無著約除執而廣利生名施設大利法。天親就顯義而行廣利名顯二種疑。文分為二。初施設法利。即顯無記非因疑。後安立第一義教授。即顯佛能度生疑。顯初疑故。論頌云。 > Sūtra: "Subhūti... taking it and giving it in charity..." / Commentary: Next is the third \[topic\]: the mind of establishing the great benefit of the Dharma. This clarifies the twentieth doubt, that 'the neutral is not a cause,' and the twenty-second doubt, that 'the Buddha is able to save sentient beings.' It causes \[bodhisattvas\] to look upon the Buddha's practice of great beneficial Dharma: previously they had learned from the Buddha to realize right awakening; next they should learn from the Buddha to give the Dharma charitably to living beings, using the Dharma attained to bestow great merit and benefit. When bestowing merit and benefit, one should not perceive a self—thinking oneself can speak and the other can receive—because both dharma and person are non-existent. Yet bodhisattvas are unable to learn from the Buddha the mind with nothing to be attained, and in bestowing the benefit of the Dharma, they conversely doubt whether the written teaching bestowed, being morally neutral (avyākṛta), is not a cause of bodhi: why must it be established? Because of attachment, though they give, it is not vast; because of doubt, moreover, they do not wish to give faithfully. Wishing now to reveal that mind of doubt and attachment and cause them to learn from the Buddha to establish great Dharma benefit, it is said that receiving and retaining gains immeasurable merit, that there are truly no sentient beings saved by the Tathāgata, and so forth. Asaṅga, in terms of eliminating attachment and broadly benefiting beings, calls this 'establishing the great benefit of the Dharma'; Vasubandhu, with respect to revealing the meaning and practicing broad benefit, calls this 'revealing the two kinds of doubt.' The text is divided into two: first, establishing Dharma benefit, which reveals the doubt that the neutral is not a cause; second, establishing instruction on the ultimate truth, which reveals the doubt that the Buddha can save sentient beings. To reveal the first doubt, the treatise verse says: > — English (machine translation) (machine translation) - [Previous: 2.174](https://indike.org/pramana/in.bauddha.taisho.2735.2.174) - [Next: 2.176](https://indike.org/pramana/in.bauddha.taisho.2735.2.176) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2735.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2735~en-mt.2.175) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2735.2.175](https://indike.org/pramana/in.bauddha.taisho.2735.2.175) · Pramāṇa