金剛般若經旨贊 1.10

1.10

經。時長者至而白佛言　贊曰。上明序分。下顯正宗。准無著論。有七義句。一種姓不斷。二發起行相。三行所住處。四對治。五不失。六地。七立名。應知前六義句。正所明宗。第七義句。釋經名字。就前六中。初三別配經文。後三住處通義。既前三句。別配經文。後正宗分。分之為三。初從時長者。至善付囑諸菩薩。名種姓不斷。次世尊善男子。至願樂欲聞。名發起行相。後從佛告須菩提。至應作如是觀。名行所住處。即初明讚佛。為請說之由。次問修行。為趣大之本。後佛廣說。辨修伏之宗。天親等論。既無科文。但逐便明不假預述。初種姓不斷中分二。初善現請儀。後正申不斷。此文初也。將申讚問。先整儀形。若處座居。然匪諮諮之。禮故表虔。奉而現敬儀。須菩提者。梵語訛也。梵語典音云蘇步位。此云善現。或云善吉。以初生時家物皆空。父母驚怪。以問相師。相師答言。善相現耳。唯善唯吉。因斯瑞相。而以名焉。十弟子中。解空第一。言長老者。歎其德命故。有釋云。德長年老故。餘經本名為具壽。謂即具與福惠命故。此即東方青龍陀佛。為弘般若正法。影響正法。示處下乘。為佛弟子。在大眾中者。明混迹於聲聞。即從坐起者。彰頴拔於群輩。通肩披衣。示敬之相。袒其一膊。驅榮之容。左膝著地。降今昔之執情。合掌恭敬奉。冥合於妙理。將發疑問。敬法重師。若不避廗虔恭早躬。屈己何以表身心之府順。明信向之深城。故盡敬儀。方申請問。啟辭道意。而白佛言。

[Sūtra:] At that time, the Elder […] addressed the Buddha, saying: / Commentary: Above, the introductory section was clarified; below, the main body is revealed. According to Asaṅga's commentary, there are seven topics: 1. Unbroken gotra; 2. Initiating practice; 3. Abode of practice; 4. Antidotes; 5. Non-loss; 6. Grounds; 7. Establishing names. It should be known that the first six topics precisely clarify the main theme, while the seventh topic explains the sūtra's name. Within the first six, the first three are individually matched to the sūtra text, while the latter three are general meanings of the abodes. Since the first three phrases are individually matched to the sūtra text, the subsequent main body is divided into three: / First, from "At that time, the Elder" up to "skillfully entrusts all bodhisattvas" is called unbroken gotra. / Next, from "World-Honoured One, if good sons" up to "wish and delight to hear" is called initiating practice. / Finally, from "The Buddha told Subhūti" up to "one should contemplate like this" is called the abode of practice. / That is, the first clarifies praising the Buddha as the reason for requesting the teaching; the next inquires about practice as the foundation for advancing toward the great; the latter is the Buddha's broad explanation, discerning the essential theme of cultivation and subjugation. Since the commentaries of Vasubandhu and others have no sectional headings, they simply explain as convenient without needing prior exposition. / Within the first, "unbroken gotra," there are two parts: first, Subhūti's ritual of request; second, directly stating the unbroken [lineage]. This text is the first. / About to offer praise and inquiry, he first arranged his deportment. If he were to remain seated, that would not be the etiquette of inquiring; therefore, to express reverence, he manifested respectful deportment. / "Subhūti": this is a corruption of the Sanskrit. In classical Sanskrit pronunciation it is Subhūti; here it is translated as Shanxian (Well Manifested), or also Shanjī (Well Auspicious). Because at the time of his birth the household goods all became empty, his parents were shocked and consulted a physiognomist; the physiognomist answered, "It is merely a sign of goodness manifesting; it is solely good and solely auspicious." On account of this auspicious sign, he was named accordingly. Among the ten disciples, he is foremost in understanding emptiness. / "Elder": this praises his virtue and lifespan. An explanation says: because of elder virtue and old age. Other sūtra editions call him "Venerable" (āyuṣmat), meaning endowed with the life of merit and wisdom. This is the Buddha Nīladhvaja of the East, who, in order to propagate the true Dharma of prajñā and reflect the true Dharma, manifested dwelling in the lower vehicle as the Buddha's disciple. / "In the midst of the great assembly": this clarifies his blending among the śrāvakas. / "Rose from his seat": this shows him standing out from the throng. / Draping his robe over both shoulders shows a sign of respect; baring his right shoulder is an appearance of shedding adornment; placing his right knee on the ground humbles past and present graspings; joining his palms in reverence merges invisibly with the wondrous principle. About to raise questions, respecting the Dharma and honouring the teacher, if one does not leave one's seat, act reverently, bow early, and bend oneself, how can one express the body and mind's utter submission and clarify the deep stronghold of faith and devotion? Therefore, exhausting the rites of respect, only then did he make his request, opening with words expressing his intention, and addressed the Buddha, saying: