金剛般若波羅蜜經略疏 1.44

1.44

就第三、德用勝能文中，大分有五：第一、疑問；第二、佛呵而不受；三、佛復告須菩提有已下，述其正德；四、佛復告須菩提已下，讚其勝德；五、須菩提如來悉知已下，顯用成就。第三文中有二句：一略、二廣，可知。第四文中有五句，可知。今言淨信者，信心有三種：一者直心，正念真如法界故；二者深心，樂集一切諸善行故；三者大悲心，欲拔一切眾生苦故。真如信者成通三昧，不住見相不住得相，乃至出定亦無懈慢，所有煩惱慚覺微薄也。餘義可知。第五文中，如來悉知者，在於比觀之內，與知識力相應，非謂有其別佛為能知者。如來悉知者，在證知心中，現知識力智相也。問：何故上文已來，數言如來之名，及告須菩提即言佛者，何也？答：如告須菩提，即顯佛是化主，得覺勝法故。若立義中言如來者，欲顯理事等法，無不是如，皆從實道現成如相，故作此說也。

Regarding the third passage, on the supreme capability of virtue and function, there are broadly five parts: first, the doubtful question; second, the Buddha's reproof and rejection; third, from the Buddha further telling Subhūti "There will be..." onward, stating their correct virtue; fourth, from the Buddha further telling Subhūti onward, praising their supreme virtue; fifth, from "Subhūti, the Tathāgata fully knows..." onward, revealing the perfection of the function. In the third section there are two sentences: the first brief, the second expanded, as can be known. In the fourth section there are five sentences, as can be known. Now, regarding what is termed "pure faith," there are three kinds of faithful mind: first, the straightforward mind, because of correctly being mindful of the tathatā dharmadhātu; second, the deep mind, because of delighting in accumulating all wholesome practices; third, the mind of great compassion, because of desiring to pull out the suffering of all sentient beings. One who has faith in tathatā accomplishes the pervasive samādhi, not abiding in the mark of seeing and not abiding in the mark of attainment, and even upon emerging from samādhi there is no remissness or arrogance, and all afflictions are recognized as shameful, becoming slight and thin. The remaining meanings can be known. In the fifth section, that "the Tathāgata fully knows" lies within inferential contemplation, corresponding with the power of knowledge, not meaning that there is a separate Buddha who is the knower. That "the Tathāgata fully knows" means that within the mind of realized knowledge, the cognitive marks of the power of knowledge are manifested. Question: Why has the name "Tathāgata" been spoken repeatedly in the text above, whereas when addressing Subhūti it says "the Buddha"? Answer: When addressing Subhūti, it reveals that the Buddha is the master of conversion, having attained the supreme awakened dharma. If "Tathāgata" is spoken when establishing doctrines, it is to reveal that among dharmas such as principle and phenomena, there is none that is not suchness, all being manifestly accomplished as marks of suchness from the real path; hence it is stated in this way.