金剛般若經旨贊 1.10

1.10

[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: