金剛般若波羅蜜經略疏 1.90

1.90

就初文中大分有四：初有三句總顯信相；二何以故須菩提已下兩句，出其信體；第三世尊若復有人已下有四句，顯其信德；四世尊我今得聞如是已下，顯信德殊勝。此文有四：初舉易顯難以立宗；二若當來世已下，正顯信之殊勝；三何以故已下，有三句問答，顯信離相；四佛告須菩提如是如是已下，結成希有述其信義。於中有五句，可知。問：因何須菩提得智眼已來不聞此經？答：以須菩提義當受法之機，雖得小乘智眼、未聞大法，迴心得大，故言希有。般若波羅蜜即非般若波羅蜜者，此智法門堅實深妙，非餘人分別波羅蜜也。文云實相即是非相者，即是信心清淨無相也；又實相實相者，是無相之實也。文云此人無我相等者，示所取境不倒相故；又云我相即是非相者，示能取境界不倒相故。此二相我空法空，無我智故。文云不驚者，謂不於非處生懼也；不怖者，以不起不能斷疑心故；不畏者，不一向怖故。文云如來說第一波羅蜜即非第一者，此經法門勝餘修多羅故。此法門名為大因，故如來說第一波羅蜜。又此法門名為清淨，諸佛共說也。

In this first text, there are broadly four parts: first, there are three phrases generally displaying the marks of faith; second, from 'Why is that, Subhūti' onwards, two phrases bringing forth the essence of faith; third, from 'World-Honoured One, if there is again a person' onwards, four phrases displaying the virtue of faith; fourth, from 'World-Honoured One, for me now to hear such' onwards, displaying the excellence of the virtue of faith. This text has four parts: first, adducing what is easy to display what is difficult, in order to establish the proposition; second, from 'If in a future age' onwards, directly displaying the excellence of faith; third, from 'Why is that' onwards, three phrases of question and answer displaying faith's freedom from marks; fourth, from 'The Buddha told Subhūti, so it is, so it is' onwards, concluding its rarity and describing the meaning of its faith. Therein are five phrases, which can be understood. Question: Why is it that since Subhūti attained the wisdom-eye he had not heard this sūtra? Answer: Because Subhūti's capacity was that of one receiving the Dharma, although he had attained the wisdom-eye of the Hīnayāna, he had not heard the great Dharma; turning his mind, he attained the great, hence he said 'rare'. 'Prajñāpāramitā is precisely not prajñāpāramitā' means that this dharma gate of wisdom is firm, solid, profound, and wondrous, not the pāramitā of conceptual discrimination of other persons. The text saying 'the true mark is precisely non-mark' refers to faith being pure and free from marks; furthermore, 'true mark, true mark' refers to the reality of non-mark. When the text says 'this person has no notion of a self, etc.', it demonstrates the unperverted mark of the grasped object; and saying 'the notion of a self is precisely non-mark' demonstrates the unperverted mark of the grasping realm. These two marks are the emptiness of self and emptiness of dharmas, because of the wisdom of non-self. When the text says 'not alarmed', it means not giving rise to fear in what is not a [proper] place [for fear]; 'not terrified' means not giving rise to a mind incapable of severing doubt; 'not afraid' means not being entirely fearful. When the text says 'what the Tathāgata preaches as the foremost pāramitā is precisely not the foremost', it is because this sūtra's dharma gate surpasses the other sūtras. This dharma gate is called the great cause, hence the Tathāgata preaches it as the foremost pāramitā. Furthermore, this dharma gate is called purity, and is preached in common by all Buddhas.