[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) › [金剛般若經依天親菩薩論贊略釋秦本義記卷上](https://indike.org/pramana/in.bauddha.taisho.2736) › 1.2 # 金剛般若經依天親菩薩論贊略釋秦本義記卷上 1.2 金剛般若經依天親菩薩論贊略釋秦本義記卷上 1.2 - **Language:** Classical Chinese ### [1.2](https://indike.org/pramana/in.bauddha.taisho.2736.1.2) 將釋此經五門分別。一辨教因緣。二定經宗旨。三明處會。四敘翻譯。五正釋文義。第一辨教因緣者。於中有十。一為宣說菩薩行故。如經汝今諦聽當為汝說。善男子善女人。發阿耨多羅三藐三菩提心。應如是住如是降伏其心等。二隨順諸佛法故。如經須菩提於意云何。如來有所說法不。須菩提言。世尊。如來無所說。解云。諸佛說同名為無說。三為對除我法執故。如經若當來世後五百歲。其有眾生得聞是經信解受持。是人即為第一希有。何以故。此人無我相人相眾生相壽者相。所以者何。我相即是非相人相眾生相壽者相即是非相等。解云。此文初何以故對除我執。後所以者何對除法執也。四為遮斷種現疑故。言種疑者謂遮彼未來。如經不可以身相得見如來。乃至下文莫作是念等。言現疑者為防其已起。如經佛告須菩提莫作是說等。五為發生比證信故。言比信者。如經當知是人不於一佛二佛三四五佛而種善根。已於無量千萬佛所種諸善根。聞是章句。乃至一念生淨信等者。言證信者。如經何以故。是諸眾生無復我相人相眾生相壽者相。無法相亦無非法相等。六為成就自利利他故。言自利者。如經須菩提菩薩應離一切相發阿耨多羅三藐三菩提心。乃至佛說菩薩心不應住色布施等。言利他者。如經須菩提菩薩為利益一切眾生應如是布施。乃至如來說一切眾生即非眾生等。七為轉滅輕重業故。如經須菩提若善男子善女人。受持讀誦此經。若為人輕賤。是人先世罪業。應墮惡道。以今世人輕賤故。先世罪業則為消滅。當得阿耨多羅三藐三菩提。八為解脫見修惑故。如經我於爾時無我相無人相眾生相壽者相。乃至我於往昔節節支解時。若有我相人相眾生相壽者相應生瞋恨等。九為顯示福慧因故。如經善男子善女人。以滿恒河沙等世界七寶布施。若復有人知一切法無我得成於忍。此菩薩勝前菩薩所得功德。解云。知一切法無我得成於忍者。即是智度名為慧因顯法身故。此菩薩勝前菩薩所得功德者。即是五度名為福因生報化故。十為發明真應果故。如經若有人言如來若來若去若坐若臥。是人不解我所說義。何以故。如來者無所從來亦無所去故名如來。解云。若來若去等相明應身果。亦無所去等明真身也。 > In preparing to explain this sūtra, there are five sections of analysis: first, identifying the causes and conditions of the teaching; second, determining the central thesis of the sūtra; third, clarifying the location and assembly; fourth, recounting the translations; fifth, directly explaining the text and its meaning. > > First, concerning identifying the causes and conditions of the teaching, there are ten points: > 1. To expound the bodhisattva practice. As the sūtra says: "Now listen attentively, and I shall explain it for you. Good men and good women who give rise to the aspiration for anuttarā samyaksambodhi should thus abide and thus subdue their minds," and so forth. > 2. To accord with the Dharmas of all Buddhas. As the sūtra says: "Subhūti, what do you think? Has the Tathāgata expounded any Dharma?" Subhūti said: "Bhagavat, the Tathāgata has expounded nothing." The explanation says: The preaching of all Buddhas is identically designated as non-preaching. > 3. To counteract and eliminate clinging to self and dharmas. As the sūtra says: "If in the future era, in the final five hundred years, there are sentient beings who hear this sūtra, have faith and understanding, accept and uphold it, these persons will be foremost and most rare. Why is this? These persons have no notion of a self, notion of a person, notion of a sentient being, or notion of a soul. What is the reason? The notion of a self is indeed a non-characteristic; the notion of a person, notion of a sentient being, and notion of a soul are indeed non-characteristics," and so forth. The explanation says: Here, the initial "Why is this?" counteracts and eliminates clinging to self; the subsequent "What is the reason?" counteracts and eliminates clinging to dharmas. > 4. To intercept and sever the seeds and actualities of doubt. The seeds of doubt refer to warding off those of the future, as the sūtra says: "One cannot perceive the Tathāgata by bodily marks," up to the subsequent passage, "Do not form this thought," and so forth. The actualities of doubt refer to guarding against those that have already arisen, as the sūtra says: "The Buddha told Subhūti: 'Do not speak thus,'" and so forth. > 5. To give rise to inferential faith and realized faith. Inferential faith is as the sūtra says: "You should know that these persons have not planted roots of goodness under one Buddha, two Buddhas, three, four, or five Buddhas, but have planted roots of goodness under immeasurable thousands of myriads of Buddhas. When they hear these phrases, they produce pure faith in even a single thought," and so forth. Realized faith is as the sūtra says: "Why is this? These sentient beings no longer have a notion of a self, notion of a person, notion of a sentient being, or notion of a soul; they have no notion of dharmas, nor a notion of non-dharmas," and so forth. > 6. To accomplish benefit for oneself and benefit for others. Benefit for oneself is as the sūtra says: "Subhūti, a bodhisattva should abandon all characteristics and give rise to the aspiration for anuttarā samyaksambodhi," up to "The Buddha said that a bodhisattva's mind should not abide in form when practicing giving," and so forth. Benefit for others is as the sūtra says: "Subhūti, a bodhisattva should thus practice giving to benefit all sentient beings," up to "The Tathāgata speaks of all sentient beings as being non-sentient beings," and so forth. > 7. To transform and extinguish light and heavy karmas. As the sūtra says: "Subhūti, if a good man or good woman accepts, upholds, reads, and recites this sūtra, and is despised by others, this person's sinful karma from previous lives, which should have led to rebirth in the miserable realms, will be eradicated because of being despised by people in the present life, and they will attain anuttarā samyaksambodhi." > 8. To bring liberation from the afflictions of views and cultivation. As the sūtra says: "At that time I had no notion of a self, no notion of a person, no notion of a sentient being, and no notion of a soul," up to "When my limbs were dismembered joint by joint in the past, had I had a notion of a self, a notion of a person, a notion of a sentient being, or a notion of a soul, anger and hatred would have arisen," and so forth. > 9. To reveal the causes of merit and wisdom. As the sūtra says: "A good man or a good woman gives away the seven treasures filling worlds as many as the sands of the Ganges in charity. If, furthermore, there is a person who knows that all dharmas are without self and attains patience, the merit obtained by this bodhisattva surpasses that of the previous bodhisattva." The explanation says: Knowing that all dharmas are without self and attaining patience refers to the perfection of wisdom, called the cause of wisdom because it reveals the dharmakāya. The statement that this bodhisattva's merit surpasses that of the previous bodhisattva refers to the other five perfections, called the causes of merit because they give rise to the saṃbhogakāya and nirmāṇakāya. > 10. To elucidate the fruits of the real and responsive \[bodies\]. As the sūtra says: "If someone says that the Tathāgata comes or goes, sits or lies down, this person does not understand the meaning of what I have expounded. Why is this? The Tathāgata comes from nowhere and goes nowhere; therefore, he is called the Tathāgata." The explanation says: Characteristics such as "coming or going" elucidate the fruit of the responsive body (nirmāṇakāya); "goes nowhere" and so forth elucidate the real body (dharmakāya). > — English (machine translation) (machine translation) - [Previous: 1.1](https://indike.org/pramana/in.bauddha.taisho.2736.1.1) - [Next: 1.3](https://indike.org/pramana/in.bauddha.taisho.2736.1.3) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2736.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2736~en-mt.1.2) — English, machine translation ## Linked texts (1) - [金剛般若經贊述](https://indike.org/pramana/in.bauddha.taisho.1700.1.88) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2736.1.2](https://indike.org/pramana/in.bauddha.taisho.2736.1.2) · Pramāṇa