金剛般若論會釋 2.13

2.13

論中分二，初、解破隨順外論散亂文，後、顯示此下解破如言執義。初文分三，初、標列，次、隨解，後、釋說。校世間有人隨順世俗書典外論以為深奧，而為散亂，不習內經。今破之人言，滿爾所恒河沙七寶持用布施，尚不如於此經以一四句偈受、持、為他說，隨外論而生散亂。又少聞人多修施福，名隨外論散亂，不修持此經而為慧因。今為除此，假以爾數恒河界施，亦不如持一句、為他說復多也，故別經言，若恒河世界珍寶滿其中，以施諸如來，不如以法施。施寶雖無量，不如一法施，一偈福尚勝，況多如經典議。今為除此故，有下文隨外論散，即《法華經．安樂行品》所遮，不聽習外書論也。六散亂中隨應，一、攝通所知及煩惱障，有四因緣，顯示內法勝異書論及布施攝福。二、可解供養之中，真諦、流支、羅什唯有持、說，《能斷》有五，謂書寫、讀誦、持、說及作意，此論唯三，一、說，二、授，三、釋，乃是說而無受、持，准前但應一持二說，或十法行說五及三，誦者異故。「支提」者，即《能斷》云靈廟，餘本云塔廟也。梵云制多，訛云支提，窣堵波高顯義，支提者為靈廟，此顯在處即處貴也。「難作」者，顯彼行者與理相應，故為難作。「起念」者，有法身佛，或報、化身佛不在，相似報、化身在此亦說此，故可尊重，弟子亦復如是。《能斷》有三，一、大師所住；二、尊重處所，有此經處，即是祇洹精舍等故；三、同梵行者，謂菩薩、聲聞於中說者等。解經所說，說授差別，餘本但說，而無授義。天親論云，此義云何？「尊重於二處，因習證大體」，一、所說處，隨何等處說此經，令生尊重奇特相故；二、能說人，隨何等人能持、說，與佛證諸法作證因故。初、天等供養為處尊，次、成希有是人勝，後、起念中雙說二勝。

The treatise is divided into two parts: first, explaining the text that refutes the distraction of complying with heterodox treatises; second, from 'revealing this' below, explaining the refutation of grasping at meaning according to literal words. The first text is divided into three: first, listing [the points]; next, explaining them in turn; finally, explicating the teaching. In comparison, there are people in the world who comply with mundane texts and heterodox treatises, considering them profound, and thereby become distracted and do not practice the internal scriptures. Now, to refute them, it is said: even offering the seven jewels filling as many sands of the Gaṅgā River is still not equal to receiving, upholding, and explaining to others a single four-line verse from this sūtra, whereas complying with heterodox treatises gives rise to distraction. Furthermore, people of little learning mostly cultivate the merit of giving, which is called the distraction of complying with heterodox treatises; they do not cultivate and uphold this sūtra to serve as the cause of wisdom. Now, in order to eliminate this, even using the giving of as many Gaṅgā worlds as a metaphor is still not equal to upholding a single verse and explaining it to others, which is far greater. Therefore, another sūtra says: 'If one fills worlds as numerous as the sands of the Gaṅgā with precious jewels / and offers them to all Tathāgatas, / it is not equal to the giving of Dharma. / Though giving jewels is immeasurable, / it is not equal to giving a single dharma; / the merit of a single verse is already superior, / how much more so many, as discussed in the scriptures.' Now, in order to eliminate this, the subsequent text discusses distraction caused by complying with heterodox texts, which is precisely what is prohibited in the 'Comfortable Conduct' chapter of the Lotus Sūtra, not allowing the study and practice of external books and treatises. Corresponding to the six kinds of distraction, the first embraces both the cognitive obscurations and the affliction obscurations; through four causes and conditions, it reveals that the internal Dharma is superior and distinct from secular texts and treatises, as well as the merit gathered by giving. Second, regarding the comprehensible worship: Paramārtha, Bodhiruci, and Kumārajīva have only 'upholding' and 'explaining'; the Vajracchedikā has five, namely copying, reciting, upholding, explaining, and mental cultivation; this treatise has only three: first, explaining; second, conferring; third, commenting—that is, explaining without receiving and upholding. According to the preceding, there should only be, first, upholding, and second, explaining; or, among the ten Dharmic practices, five and three are stated because the reciters differ. 'Caitya' is what the Vajracchedikā calls a 'numinous shrine', and other versions call a 'stūpa shrine'. In Sanskrit it is caitya, erroneously called zhidi; stūpa has the meaning of being high and prominent, whereas caitya is a numinous shrine. This reveals that wherever it is located, that place is noble. 'Difficult to do' reveals that the practitioner's practice is in accord with the principle, and is therefore difficult to do. 'Arising of recollection' means: there is a dharmakāya Buddha, or when the saṃbhogakāya or nirmāṇakāya Buddha is absent, a similar saṃbhogakāya or nirmāṇakāya is present here and also speaks this; therefore it is worthy of respect, and disciples are also like this. The Vajracchedikā has three: first, where the Great Master dwells; second, an honoured place, because the place where this sūtra is located is precisely Jetavana Anāthapiṇḍada's monastery and the like; third, fellow practitioners of pure conduct, meaning bodhisattvas and śrāvakas who speak within it, and so forth. Explaining what the sūtra teaches, there is a distinction between explaining and conferring; other versions only have 'explaining' and lack the meaning of 'conferring'. Vasubandhu's treatise says: What is the meaning of this? 'Respect in two places, / due to practice one realizes the great reality.' First is the place where it is taught: whatever place this sūtra is taught, it causes people to generate signs of respect and wonder; second is the person who can teach: whatever person can uphold and explain it provides the causal condition for the Buddha to verify all dharmas. First, offerings by devas and others constitute the honour of the place; next, accomplishing what is rare constitutes the excellence of the person; finally, in the arising of recollection, both superiorities are explained together.