金剛般若論會釋 1.6

1.6

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.