金剛般若論會釋 1.107

1.107

捨分別心，名相應定，及攝散故。下解難義甚多，婆伽婆即足，何須又說「甚多，修伽他」耶？初言「甚多，世尊」，顯示攝心故，以攝自心命不散故，即顯自利，故說受、持一四句偈。後言「甚多，善逝」者，顯示持心，命他持心不外散亂，故言為他演說。解釋句味即是文顯名句故，如《樞要》說，欲顯持、說二勝福聚，令自令他，於此經中攝心、持心，專意求學，不散亂故。由此二論，真諦、流支、羅什三經皆但受、持、演說，故此屬當攝心、持心；《能斷經》中，說有五種法，若善男子或善女人於此法門乃至四句伽他，一、受、持，二、讀，三、誦，四、為他演說，五、如理作意，與諸本不同，初三自利，後二利他，令他於此經如理作意。計有十行，略言二五，諸經誦本各各不同，不須和會，亦猶諸本說四我執，《能斷》說九，論但解一，本略者不解廣故。「無量阿僧祇」言，如前已說。

Renouncing the conceptualising mind is called concordant concentration, and it also gathers in distraction. Below, when resolving difficult points of meaning, [asking] "is it very great, Bhagavat?" would already suffice; why must one also say "is it very great, Sugata?" First saying "very great, World-Honoured One" reveals the gathered mind, because gathering one's own mind keeps life from dispersing, which shows self-benefit; hence it speaks of receiving and upholding a single four-line verse. Subsequently saying "very great, Sugata" reveals the maintained mind, directing others to maintain their minds so they do not scatter externally; hence it speaks of explaining it to others. Explaining the phrasing and syntax means making the names and phrases textually manifest, as the *Shuyao* says: wanting to reveal the two supreme masses of merit of upholding and explaining, causing oneself and others to gather the mind and maintain the mind in this sūtra, single-mindedly seeking and studying without being distracted. Based on these two treatises, the three translations of the sūtra by Paramārtha, Bodhiruci, and Kumārajīva all speak only of receiving, upholding, and expounding; thus this corresponds to gathering the mind and maintaining the mind. In the *Vajracchedikā-sūtra*, it states that there are five kinds of dharmas: if a good son or good daughter, regarding this Dharma-gate, down to a four-line gāthā: (1) receives and upholds it, (2) reads it, (3) recites it, (4) expounds it to others, and (5) applies proper attention to it. This differs from the other versions: the first three are for self-benefit, while the latter two are for the benefit of others, causing others to apply proper attention to this sūtra. Counting them, there are ten practices, summarily expressed as two sets of five. The recensions of the various sūtras differ from one another and need not be harmonized; just as the various versions speak of four grasping at self, while the *Vajracchedikā* speaks of nine, and the treatise explains only one, because a concise root text does not elaborate on what is broad. The words "countless asāṃkhyeyas" have already been explained above.