金剛般若經依天親菩薩論贊略釋秦本義記卷上 1.116

1.116

經。何況有人盡能受持讀誦須菩提當知是人成就最上第一希有之法　第二明人勝也。說一偈處處是非情猶應供養義同塔廟。何況盡能受持之人。人成勝慧得非尊重。言何況者。一以無情況有情。謂次處況人。二以少說多。即一偈況於盡受。當知是人成就最上第一希有之法者。總明持經。菩薩成無住行。近超地上諸果具多。百法明門。遠趣無上菩提成一切種智。總以佛之果體無勝故名為最上。超過諸地名為第一。世間所無名為希有。

[Sūtra:] "'How much more so if there is someone who can fully receive, uphold, read, and recite it! Subhūti, you should know that this person will achieve the highest, foremost, most rare dharma.'"
This is the second [part], clarifying the superiority of the person. A place where a single gāthā is spoken is insentient, yet offerings should still be made to it and its significance is identical to a stūpa. How much more so a person who can fully receive and uphold it! When a person accomplishes superior wisdom, how could they not be respected? "How much more so" means: first, using the insentient to illustrate the sentient—namely, using the place to illustrate the person; second, using the lesser to illustrate the greater—namely, a single gāthā illustrating full reception. "You should know that this person will achieve the highest, foremost, most rare dharma" comprehensively clarifies that the bodhisattva who upholds the sūtra accomplishes non-abiding practice: in the near term, he surpasses the fruits upon the bhūmis and possesses the many gateways of understanding the hundred dharmas; in the long term, he proceeds toward unsurpassed bodhi and accomplishes the knowledge of all modes. Comprehensively speaking, because the Buddha's fruit-nature is unexcelled, it is called "the highest"; because it surpasses all bhūmis, it is called "foremost"; because it is non-existent in the mundane world, it is called "rare".