金剛般若論會釋 2.29

2.29

五勸不放逸生第二慚愧中分三，初、標配經，次、明勸相，後、釋經文。前第三中已勸味著利養過懈怠諸菩薩生慚愧，今此第五復勸不起精進菩薩生慚愧，故名第二生慚愧處，配此處文，明令菩薩慚愧心行處所也。勸相中言，此法如是勝上，汝等不應放逸不學，釋勸慚愧之行相耳。釋經文中，即顯勝上六波羅蜜及三藏教并所詮行，皆到彼岸，此經慧度是無相行，為勝、為道，能至菩提，餘所不及，佛第一法故名第一，非是餘人所知第一。天親二義解第一，此法門勝餘修多羅，又為大因，故云第一，以正與此同，不但我釋迦佛之第一，彼無量佛共說第一，以同說故，可尊可重，最勝第一故。天親云，又此法門名為清淨，以無量佛說故。清淨者，離過義，自性淨義，能順離過，證性淨故。由此對於捨珍寶等，故此為勝。此及流支二本皆同，《能斷經》中初明共說，後方說非餘人第一，故名第一，真諦本中無非餘第一，羅什本中但有初非無後共，後文勢雖少，解亦可得。

Fifth, regarding exhorting non-negligence to produce the second shame, there are three parts: first, indicating and matching the sūtra; next, clarifying the characteristics of the exhortation; and finally, explaining the sūtra text. In the third section above, those bodhisattvas who relished gain and had the fault of indolence were exhorted to produce shame; now in this fifth section, bodhisattvas who fail to arouse vigor are again exhorted to produce shame. Thus, it is named the second locus of producing shame. Coordinating this passage of text clarifies the locus of mental conduct for producing shame in bodhisattvas. Within the characteristics of the exhortation, it says: "This Dharma is so supreme; you all should not be negligent and fail to train in it." This merely explains the behavioral aspect of exhorting shame. In explaining the sūtra text, it reveals that the supreme six pāramitās, the teachings of the Tripiṭaka, and the practices they describe have all reached the other shore (pāramitā). The wisdom pāramitā of this sūtra is signless practice; being supreme and being the path, it can lead to bodhi and is beyond the reach of the rest. Because it is the foremost Dharma of the Buddha, it is named "foremost"; it is not the foremost known by other people. Vasubandhu explains "foremost" with two meanings: this Dharma-gate surpasses other sūtras, and it also serves as a great cause; hence, it is called "foremost." Since it precisely agrees with this, it is not only the foremost of our Śākyamuni Buddha, but immeasurable Buddhas together declare it to be foremost. Because they identically expound it, it is venerable and esteemed, the most supreme and foremost. Vasubandhu says: "Moreover, this Dharma-gate is named 'pure,' because it is spoken by immeasurable Buddhas." "Pure" means being free from fault and having a pure intrinsic nature, because it can accord with the freedom from fault and realize intrinsic purity. Hence, in contrast to giving away precious jewels and so forth, this is supreme. This recension and Bodhiruci's are both identical. In the Vajracchedikā-sūtra, it first explains that it is identically expounded, and only thereafter states that it is not the foremost of other persons, and is thus named "foremost." Paramārtha's recension lacks "not the foremost of others"; Kumārajīva's recension has only the initial negative and lacks the subsequent shared [expounding]. Although the latter textual thrust is briefer, the interpretation can also be obtained.