金剛般若波羅蜜經略疏 1.12

1.12

序經文有六句：一如是者，《大論》云：信順，譬信於實法，順而敬舉也。二我聞。三一時，此有三義：一平等時，謂無沈浮顛倒；二相應時，謂今聞能聞正聞；三轉法輪時，謂正說正受。四佛婆伽婆，此有多義，即身口意滿等也。五住處。六同聞眾，辨所為機及同聞影響眾。又釋：前之二文，局在證信；後之四句，義通發起。問：所以無菩薩眾者。答：般若堅固甚深難識，若影響徒眾及所為機通菩薩者、迴心聲聞及凡夫等於斯絕分，為欲引下故略不明。

The introductory sūtra text has six clauses: first, 'Thus': the Mahāprajñāpāramitopadeśa states that it means faithful compliance, compared to faith in the real dharma, compliant and respectfully held up. Second, 'have I heard'. Third, 'At one time': this has three meanings: first, the time of equality, meaning free from sinking, floating, or inversion; second, the time of correspondence, meaning now hearing, able to hear, and correctly hearing; third, the time of turning the wheel of the Dharma, meaning correctly speaking and correctly receiving. Fourth, 'the Buddha, the Bhagavat': this has many meanings, namely the fulfillment of body, speech, and mind, etc. Fifth, the dwelling place. Sixth, the assembly hearing together, distinguishing the capacities addressed and the reverberating assembly hearing together. Another explanation: the former two clauses are confined to attesting credibility; the latter four clauses also extend in meaning to the initiation. Question: Why is there no bodhisattva assembly? Answer: Prajñā is firm, extremely deep, and hard to comprehend; if the reverberating assembly and the capacities addressed included bodhisattvas, śrāvakas who have turned their minds and ordinary beings would be completely excluded from this; wishing to draw in those of lesser capacity, it is omitted and not mentioned.