金剛般若經依天親菩薩論贊略釋秦本義記卷上 1.139

1.139

經。世尊我今得聞如是經典信解受持不足為難若當來世後五百歲其有眾生得聞如是信解受持是人即為第一希有　第三堅實故勝也。文復有三。一總舉。二別釋。三述讚。此總舉也。為此法門智體堅實猶若金剛。慧用深入能除惑障故。令持者處下惡之世成第一之功。今總以須菩提成就五義故。聞經信解不足為難。一非難時故謂得值如來。二佛攝授故謂具信出家。三得無學果故謂辦諸功德。四蒙佛加持故謂速令開解。五成就變化謂實是菩薩。由斯道理不名希有。彼未來者無是五義。具多障難能受持者故稱第一也。

Sūtra: Bhagavat, now that I have heard such a classic, it is not difficult for me to faithfully understand, accept, and uphold it. If in the future, in the final five hundred years, there should be sentient beings who hear this [sūtra], faithfully understand, accept, and uphold it, these people will be the foremost rare ones. Third, it is superior because it is solid and real. The text also has three parts: first, a general presentation; second, a specific explanation; third, recounting and praising. This is the general presentation. Because the substance of wisdom of this Dharma gate is solid and real like a vajra, and the function of wisdom penetrates deeply and can eliminate the hindrance of delusions, it causes one who upholds it in a degenerate and evil world to accomplish the foremost merit. Now, speaking generally, because Subhūti has accomplished five points, hearing the sūtra and faithfully understanding it is not difficult: first, because it is not a difficult time, meaning he has met the Tathāgata; second, because he was gathered and received by the Buddha, meaning he possessed faith and renounced household life; third, because he has attained the fruit of an aśaikṣa, meaning he has completed all merits; fourth, because he received the Buddha's empowerment, meaning he was swiftly caused to awaken and understand; fifth, because he has accomplished transformative emanations, meaning he is in truth a bodhisattva. On account of these reasons, he is not called rare. Those of the future will lack these five points and have many hindrances and difficulties; yet if they can accept and uphold it, they are therefore termed the foremost.