金剛般若經依天親菩薩論贊略釋秦本義記卷上 1.7

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經。如是我聞一時佛在舍衛國祇樹給孤獨園與大比丘眾千二百五十人俱　依道安法師經無大小例開三分。謂序正流通。今判此經亦為三分。初名序分。時長老須菩提下至應作如是觀。即正宗分。後佛說此經已下至信受奉行。是流通分。就初序分中復分為二。初名證信序分。後爾時世尊下名發起序。前證信序中。依真諦三藏般若記中開為七事。一如是者標所聞法。阿難云佛所說經如於諸法故名為如如。諸法言契理非謬稱之為是。二我者辨能聞人。傳法弟子阿難比丘五蘊假者稱之為我。三聞者即親承音言。謂耳根發識聽受曰聞。四一時者明所聞法善合時機。謂說者聽者共相會遇非前非後名曰一時。五佛者彰能說師。梵音佛陀。此名覺者。具真俗智自他覺滿故名為佛。六在舍衛國等者。顯說有處也。遊化所居目之為在。舍衛國者此云聞物也。祇樹者謂祇陀太子所施樹也。此云戰勝。即波斯匿王之太子也。給孤獨園者。須達長者所買園也。此云善施。其人內慈外富。賑貧恤寡鄉人美之號給孤獨也。須達布金買園。祇陀施樹共立精舍故。於此處雙舉二人之名。以辨伽藍之目矣。故曰祇陀樹給孤獨園也。七與大比丘眾等者。明非獨聞也。與者共也大也勝也。此諸比丘皆是大阿羅漢。勝前有學故名為大。言比丘者此云乞士。清淨活命故。眾者四人已上和合名眾。千二百五十人俱者。智度論云。優樓頻螺迦葉并門徒五百人。伽耶迦葉那提迦葉并門徒各二百五十人。舍利弗目犍連并門徒共二百五十人。此等多是應化聲聞。常隨逐佛。是故經中往往別列。俱者同處同時之義。即是阿難或是如來。與諸比丘及四部眾同在給孤獨園時也。

Sūtra: "Thus have I heard. At one time the Buddha was staying in Anāthapiṇḍada's Park in the Jeta Grove at Śrāvastī, together with a great assembly of twelve hundred and fifty bhikṣus."

According to Master Dao'an, sūtras, regardless of size, are uniformly divided into three sections: namely, the introductory section, the main section, and the propagation section. Here, this sūtra is also judged to have three sections. The first is called the introductory section. From "At that time the Venerable Subhūti" down to "one should view it thus" is the main section. From "When the Buddha had expounded this sūtra" down to "they had faith in it, accepted it, and practiced it" is the propagation section.

Within the initial introductory section, it is subdivided into two: the first is called the section establishing credibility; subsequent to "At that time the Bhagavat," it is named the narrative preface. In the preceding section establishing credibility, according to Tripiṭaka Master Paramārtha's Commentary on the Prajñā, it is divided into seven matters:
1. "Thus" indicates the Dharma heard. Ānanda said that the sūtras expounded by the Buddha are as they are (tathā) regarding all dharmas, hence it is called "as"; because these words regarding all dharmas accord with reality and are not erroneous, it is called "thus."
2. "I" identifies the person capable of hearing. The transmission disciple, the monk Ānanda, a nominal person composed of the five aggregates, is referred to as "I."
3. "Heard" means personally receiving the spoken words. That is to say, the ear faculty gives rise to consciousness to listen and receive, which is called "heard."
4. "At one time" clarifies that the Dharma heard appropriately matched the opportune time. That is to say, the speaker and the listeners assembled together, neither earlier nor later, which is called "at one time."
5. "The Buddha" demonstrates the master capable of expounding. In Sanskrit it is Buddha; here it is translated as Awakened One. Possessing real and conventional wisdom, and fully perfected in self-awakening and awakening others, he is therefore called the Buddha.
6. "Staying in the country of Śrāvastī," and so forth, reveals that the preaching had a place. The dwelling where he wandered and transformed is termed "staying." Śrāvastī is translated here as "hearing things." The "Jeta Grove" refers to the trees donated by Prince Jeta; it is translated here as "conqueror in battle," who was the crown prince of King Prasenajit. "Anāthapiṇḍada's Park" was the park purchased by Elder Sudatta; it is translated here as "good giver." That person had benevolence within and wealth without; he relieved the impoverished and pitied the lonely, so his countrymen praised him with the title Anāthapiṇḍada ("giver to the unprotected"). Sudatta laid out gold to buy the park, and Jeta donated the trees to jointly establish the monastery; therefore, the names of both persons are cited together here to determine the designation of the saṅghārāma. Hence it is said: "Jeta Grove, Anāthapiṇḍada's Park."
7. "Together with a great assembly of bhikṣus," and so forth, clarifies that he did not hear it alone. "Together with" means in company with; "great" means supreme. These bhikṣus were all great arhats, superior to the trainees mentioned earlier, hence called "great." The word "bhikṣu" is translated here as "mendicant," because they lead a pure livelihood. "Assembly" refers to a harmonious community of four or more persons. "Twelve hundred and fifty persons together": the Mahāprajñāpāramitopadeśa says that Uruvilvā Kāśyapa along with five hundred disciples, Gayā Kāśyapa and Nadī Kāśyapa along with two hundred and fifty disciples each, and Śāriputra and Maudgalyāyana along with two hundred and fifty disciples in total, were mostly manifested śrāvakas who constantly followed the Buddha. Therefore, they are often enumerated separately in sūtras. "Together" conveys the meaning of being in the same place at the same time: that is, when Ānanda, or the Tathāgata, was in Anāthapiṇḍada's Park together with the bhikṣus and the fourfold assembly.