金剛般若論會釋 1.6

1.6

別配文中，「希有世尊」，意總標歎。「如來」以下，別顯。歎希有有三義，一、由能攝、付，佛成希有，餘不能故；二、時一出現，經多劫中不可見故；三、福德、智慧生可度種種莊嚴，無與等故。此中世尊是第十號，如來是初號，舉終括始，以略中間，故《能斷》云，「乃至如來、應、正等覺」，由舉終一，略其中間六，至於初三，餘文皆略無，乃至言十號，如《瑜伽》八十二釋。又此論牒經，云何如來以第一善攝等，云何之言，經本皆無。又此欲歎佛希有攝、付，乃言云何，翻成問佛，非是歎詞，深為乖角。善攝等者，《能斷》云，言「最勝攝受」，餘文但言善護念等，下文遂開第一及善，二義有異。最勝之言，其具第一、善二義故，此能攝受法，下論自解。

In the section specifically correlating the text, 'Rare, O World-Honoured One!' is intended to generally identify and praise him. From 'The Tathāgata...' onward, it specifically reveals it. Praising him as rare has three meanings: first, because he is able to embrace and entrust, the Buddha is rare, for others cannot; second, because he appears only once in a time and cannot be seen across many kalpas; third, because the various adornments generated by his merit and wisdom capable of delivering beings are without equal. Here, 'World-Honoured One' (Bhagavat) is the tenth epithet, and 'Tathāgata' is the first epithet; citing the end encompasses the beginning to abbreviate the intermediate ones. Thus the *Vajracchedikā* says: 'up to the Tathāgata, Arhat, Samyaksambuddha.' By citing the final one, it abbreviates the middle six, reaching the first three, and the remaining text is entirely omitted; as for the expression 'ten epithets', it is explained in fascicle eighty-two of the *Yogācārabhūmi*. Moreover, when this treatise cites the sūtra: 'How does the Tathāgata with foremost excellent embracing...', the words 'how' are entirely absent in the sūtra editions. Furthermore, here one wishes to praise the Buddha's rare embracing and entrustment, yet saying 'how' turns it into an inquiry to the Buddha rather than words of praise, which is deeply incongruous. Regarding 'excellent embracing' and so forth: the *Vajracchedikā* uses the phrase 'supreme embracing', whereas other texts merely say 'excellent attending' and so forth; the text below subsequently differentiates 'foremost' and 'excellent' into two distinct meanings. Because the phrase 'supreme' possesses both meanings of 'foremost' and 'excellent', this dharma capable of embracing will be explained by the treatise itself below.