金剛般若疏 3.5

3.5

「復次，隨說是經」下，上來舉二財施格量四句經竟，此下第二、歎經之處及美受持之人，明經在處則處貴、在人則人尊。就文有四：一、明經在處則處重；二、明在人則人尊；三、釋人尊；四、釋處重。「如塔」者，塔婆，外國語亦云支提，此云方墳。然為尊法身是故敬塔，為重此經故供養所在處。問：《大品》云「滿十方舍利作一分，波若經卷為一分。佛問天主：二分之中意取何所分？天主答：寧取波若經卷，以能生舍利及一切佛法故。」若爾，經既勝於舍利，則應經所在處過於塔廟，今云何言如塔經處？若言如塔，則波若經卷應如塔舍利。以理言之實應過塔，但世間敬塔以為尊極，是故今借以喻耳。「何況有人」下，第二、明在人則人尊。「當知是人」下，第三、釋人尊。「若是經典」下，第四、釋處貴。此經諸佛之母，能生諸佛及三乘十地。《大品》云「波若所在之處，十方諸佛常在其中。」故欲供養佛，當知供養波若，波若與佛無二無別，故云「則為有佛」也。「及尊重弟子」者，此處乃有文殊、普賢，非止目連、身子。《大品》云「諸天日作三時禮敬，六齋日彌多。」故經所在處，四面皆令清淨也。

From "Furthermore, wherever this sūtra is spoken..." onward: the preceding cited the two gifts of wealth to make a comparative assessment against a four-line gāthā of the sūtra; this following is the second part, praising the place of the sūtra and commending the person who upholds it, clarifying that where the sūtra is present, the place is noble, and where it is in a person, the person is venerated. In the text there are four parts: first, clarifying that where the sūtra is present, the place is revered; second, clarifying that when in a person, the person is venerated; third, explaining the veneration of the person; fourth, explaining the reverence of the place. Regarding "like a stūpa": thūpa is a foreign word, also called caitya, translated here as a square tumulus. Now, it is out of veneration for the dharmakāya that one reveres a stūpa, and it is out of esteem for this sūtra that one makes offerings to the place where it is present. Question: The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra says, "Dividing the relics filling the ten directions into one part, and a roll of the Prajñā Sūtra into one part, the Buddha asked the Lord of the Devas: 'Between these two parts, which part do you intend to take?' The Lord of the Devas answered: 'I would rather take the roll of the Prajñā Sūtra, because it can give birth to relics and all Buddha-dharmas.'" If so, since the sūtra surpasses relics, the place where the sūtra is present should exceed stūpas and shrines; why does it now say that the place of the sūtra is like a stūpa? If it says "like a stūpa", then the roll of the Prajñā Sūtra should be like the relics in a stūpa. In terms of principle, it should truly surpass a stūpa, but the world regards revering a stūpa as the utmost veneration; hence it is now borrowed as a metaphor. From "how much more if a person..." onward is the second part: clarifying that when in a person, the person is venerated. From "you should know that this person..." onward is the third part: explaining the veneration of the person. From "if this classic sūtra..." onward is the fourth part: explaining the nobility of the place. This sūtra is the mother of all Buddhas, able to give birth to all Buddhas, the three vehicles, and the ten bhūmis. The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra says: "Wherever prajñā is present, the Buddhas of the ten directions are constantly within it." Therefore, one who wishes to make offerings to the Buddha should know to make offerings to prajñā; prajñā and the Buddha are not two and not different, so it says "there is a Buddha." Regarding "and revered disciples": at this place there are Mañjuśrī and Samantabhadra, not merely Maudgalyāyana and Śāriputra. The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra says: "All devas pay homage three times a day, and even more so on the six fasting days." Therefore, around the place where the sūtra is present, all four sides are made pure.