金剛般若論會釋 2.25

2.25

一釋流淚中，由聞法勝捨多身命，故為流淚。天親云，念彼身苦，故生悲泣，即說捨如許多身苦不如聽法聞經深妙，感激生悲。非念彼苦，假為喻故，論文闕少，理定應爾，不應於中浪生穿鑿。天親云，善現雖明智眼，昔所未得聞，是故希有。說聲聞有智眼等，何故希有？以此法門是第一故，為成此希有第一義故，引上所已說勝義成之。云佛說般若等，何故如是？說彼般若，五彼岸中是智彼岸故，諸佛共說。非佛無人能量智岸，是故非也。證經勝上，令生勤學，餘本大同，唯《能斷》中讚佛如已云，如來今者普為發趣最勝乘者作諸義利，餘本至下為離寂靜味中方有此文，亦是誦者不同，下自解釋。真諦、流支及此論皆有此重言，佛於般若等，羅什、《能斷》二本皆無，誦者簡略。

In the first point, explaining the weeping: Because hearing that the Dharma surpasses relinquishing many lives, he weeps. Vasubandhu says: Reflecting upon the suffering of those bodies, he gives rise to weeping; that is to say, relinquishing so much bodily suffering is not equal to listening to the Dharma and hearing the profound and wondrous scripture, so he is deeply moved and weeps. It is not that he reflects on those sufferings merely as a hypothetical metaphor; the text of the treatise is abridged, but the principle must certainly be thus, and one should not recklessly create forced interpretations within it. Vasubandhu says: Although Subhūti possessed the eye of wisdom, he had never before heard this; therefore it is rare. If it is said that the śrāvaka has the eye of wisdom and so forth, why is it rare? Because this Dharma teaching is foremost. In order to establish this foremost meaning of rarity, he cites the supreme meanings previously stated to accomplish it. He says: 'The Buddha spoke of prajñā,' and so on. Why is this? Because that prajñā is the pāramitā of wisdom among the five pāramitās, all Buddhas speak of it together. None other than a Buddha can measure the shore of wisdom; therefore it is not [accessible to others]. This verifies the supreme superiority of the scripture to arouse diligent study. Other recensions are largely the same, except that in the Vajracchedikā, after praising the Buddha as such, it says: 'The Tathāgata now widely creates all benefits for those who set out on the supreme vehicle'; in other recensions, this text appears only below under separating from the relish of quietude. This is also due to differences among reciters, and will be explained below. Paramārtha, Bodhiruci, and this treatise all have this repeated statement, 'The Buddha, regarding prajñā,' and so on; the two recensions of Kumārajīva and the Vajracchedikā both lack it, as the reciters were concise.