[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [金剛經疏](https://indike.org/pramana/in.bauddha.taisho.2737) › 1.1.3 # 金剛經疏 1.1.3 金剛經疏 1.1.3 - **Language:** Classical Chinese ### [1.1.3](https://indike.org/pramana/in.bauddha.taisho.2737.1.1.3) 起行勝也。 得福多不。 問彼所解也。 得福多釋迦。 問須菩提多少。 舉　須菩提言。 甚多世尊。 是領答也。 從此以下。 釋迦教量。 看舉。 佛告須菩提。 若善男子善女人者。 亦取發心向大乘也。 於此經中。 乃至受持四句偈等。 為他人說。 事業勝也。 而此福德。 勝前福德。 勝前福德者。 正校量也。 勝有四種。 一攝授勝福。 持經勝布施。 二堪受敬養。 三難作能作。 四能生勝想。 聽金剛經者。 得此四箇勝。 勝前福德者。 攝授福勝也　誦曰　表知持經四句偈。 勝施恒沙七寶因。 是故顯示諸眾生。 普令勸知實相義　施非菩提因。 法得菩提故。 從此以下。 說校量。 舉　復次須菩提。 隨說是經乃至四句偈等。 當知此處。 一切世間。 天人阿脩羅。 皆應供養者。 隨說是經者。 不簡取眾生。 諸勝劣也。 即與隨說一切世間者。 俱是眾生類也。 間者輪迴六趣也。 皆應供養者。 堪受敬養也。 為勿事天人供應。 舉　如佛塔廟如佛塔廟者。 類令解也西方本音。 名窣堵波傳者訛略。 而云塔也。 譯就中言。 名高勝處三界不能動得。 廟者貌也。 是此中言塔者。 勝者所居。 皆應供養。 從此難作能作。 舉。 何況有人。 盡能授持讀。 誦。 須菩提當知是人。 成就最上第一希有之法者。 又般若勝相前之五度。 故名第一希有之法。 總授持讀誦得何勿。 舉　若是經典。 所在之處。 則為有佛。 若尊重弟子。 尊重弟子者。 真菩薩也。 三乘弟子。 菩薩為尊。 此名結文　外器者天親釋也。 故名外器也。 上來諸文不同。 是第二讚深生信。 并降伏七箇相並了。 從此第三當立名勸學。 於中有二問答。 先舉初文。 舉　須菩提。 白佛言世尊。 當何名此經。 我等云何奉持者。 當何名此經者。 問前所說經之總名。 我等云何奉持者。 問得名已受持軌範。 範是則也　此是須菩提。 索經名。 須菩提言。 我所得惠眼。 未曾得聞如是深經。 敬法希奇。 伏望世尊。 與我說名。 喻隱士撫琴。 愸半道索名。 為此希奇。 所以半道。 問名其琴所撫曲。 名青磎。 幽澗嚮山。 石一非泉　須菩提請問敬。 釋迦答。 舉。 佛告須菩提。 是經名金剛般若。 波羅蜜。 答前問也。 以是名字。 汝當奉持。 答後問也。 此是略答答敬。 所以者何者。 徵問。 廣釋。 舉　須菩提。 佛說般若波羅蜜（名句味也是智慧）則非般若波羅蜜者。 遮取著也。 依名言取非實故。 所以不言。 是名般若波羅蜜。 是到彼岸也。 喻昏定晨省。 即是孝養。 於意云何下。 四問。 顯示是金剛義。 即般若波羅蜜故。 第一。 於意云何。 破說法相。 第二於意云何。 破世間微塵相。 第三於意云何。 破三十二見。 如來相。 若善男子善女人。 破有身命懈怠相。 無說法者。 空斷相。 從此以下。 第一破說法相。 舉。 須菩提。 於意云何。 問何解也。 如來有所說法不。 是第一問問敬也。 答舉。 須菩提。 白佛言世尊。 如來無所說者。 是第一答。 正說法時。 無能所故。 夫說法者。 無說無示。 其聽法者。 無聞無得。 但以方便。 曉悟眾生。 實無有法。 如來可說此。 破說聽能行等相。 故名金剛。 從此以下。 第二破世間微塵。 舉。 須菩提。 於意云何。 問所解也。 三千大千世界。 名一佛剎。 所有微塵凡夫妄計。 喻煩惱是為多不。 是第二問問敬也。 答舉須菩提言甚多世尊。 是第二答。 然是失旨故。 須如來重自正說。 從此以下。 釋迦正釋。 舉。 須菩提。 諸微塵。 取彼所解。 如來說非微塵。 示現正義。 是名微塵貪嗔等相乃是實塵。 從此以下。 破世界。 舉。 如來說世界非世界。 凡夫妄計。 > the superiority of generating practice. "Does he obtain much merit?" asks for what he understands. "Obtains much merit"—Śākyamuni asks Subhūti how much. Cited: "Subhūti said, 'Very much, Bhagavat.'" This is receiving and replying. From here below, Śākyamuni teaches comparison. See the citation: "The Buddha told Subhūti, 'If a kulaputra or kuladhitā'"—also refers to having generated the mind directed toward the Great Vehicle. "'In this sūtra, even accepts and upholds a four-line verse and the like, and speaks it for other people'"—the superiority of the activity. "'Then this merit surpasses the former merit.'" "Surpasses the former merit" is the direct comparison. Superiority has four types: first, the superiority of gathering and accepting merit—upholding the sūtra surpasses giving; second, being worthy of receiving veneration and offerings; third, being able to do what is difficult to do; fourth, being able to give rise to superior notions. One who listens to the Diamond Sūtra obtains these four superiorities. "Surpasses the former merit" means the superiority of gathering and accepting merit. A verse says: "Expressing that knowing and upholding a four-line verse of the sūtra / Surpasses the cause of giving the seven jewels \[as numerous as\] the sands of the Gaṅgā. / Therefore it is shown to all sentient beings, / Universally causing them to be encouraged to know the meaning of the real mark. / Giving is not the cause of bodhi; / Because the Dharma attains bodhi." From here below, the comparison is explained. Cited: "'Furthermore, Subhūti, wherever this sūtra is spoken, even down to a four-line verse and the like, you should know that this place should be venerated by all the world—devas, humans, and asuras.'" "Wherever this sūtra is spoken" does not differentiate among sentient beings, the various superior or inferior, but rather speaks in accord with all of them. "All the world" refers to the classes of sentient beings. "The world" (jian) means transmigrating through the six destinies. "All should make offerings" means being worthy of receiving veneration and offerings. For what reason do devas and humans make offerings? Cited: "'Like the stūpa of a Buddha.'" "Like the stūpa of a Buddha" uses an analogy to bring about understanding. The original Western sound is called stūpa; transmitters mistakenly abbreviated it and said "tă". Translated into Chinese, it is called a "lofty and superior place", which the three realms cannot shake. A "miào" (shrine) means "mào" (appearance); this is the Chinese term. A tă is where superior beings dwell, and all should make offerings to it. From here is "being able to do what is difficult to do". Cited: "'How much more so if there is a person who can completely accept, uphold, read, and recite it! Subhūti, you should know that this person will accomplish the highest, foremost, most unprecedented Dharma.'" Furthermore, prajñā is superior to the former five pāramitās, hence it is called "the foremost, most unprecedented Dharma." In completely accepting, upholding, reading, and reciting it, what does one obtain? Cited: "'If in the place where this scripture is located, then there is a Buddha, or venerable disciples.'" "Venerable disciples" refers to true bodhisattvas. Among the disciples of the three vehicles, bodhisattvas are the most venerable. This is called the concluding text. "External vessel" is Vasubandhu's explanation, hence it is called an external vessel. The preceding various passages are different; this completes the second praise of giving rise to deep faith and the subduing of the seven marks. From here, the third is properly establishing the title and encouraging study. Within this, there are two questions and answers. First, the initial text is cited. Cited: "Subhūti said to the Buddha, 'Bhagavat, by what name should this sūtra be called? How should we uphold it?'" "By what name should this sūtra be called?" asks for the general title of the previously spoken sūtra. "How should we uphold it?" asks for the rule of accepting and upholding after having obtained the name; "guĭ" (rule) is "fàn" (standard). This is Subhūti asking for the title of the sūtra. Subhūti said: "With the wisdom-eye I have attained, I have never before heard such a profound sūtra." Venerating the Dharma as marvelous and rare, he humbly hopes the Bhagavat will speak its name for him. An analogy: a hermit playing the zither suddenly stops halfway to ask for its title. Because it is so marvelous and rare, therefore midway he asks for the title. The melody he played on his zither is named "Green Ravine, Secluded Torrent Echoing in the Mountain, Stones and Unique Springs". Subhūti's reverent inquiry having ended, Śākyamuni replies. Cited: "The Buddha told Subhūti, 'This sūtra is named the Vajracchedikā Prajñāpāramitā.'" This answers the former question. "'By this name you should uphold it.'" This answers the latter question. This is a brief reply; the reply having ended, "Why is this?" raises the inquiry to explain extensively. Cited: "'Subhūti, the prajñāpāramitā spoken by the Buddha (the name, sentence, and phrase are also wisdom) is not prajñāpāramitā'" wards off grasping. Grasping based on names and words is unreal, so he does not say "it is called prajñāpāramitā." This is arriving at the other shore. An analogy: setting the bedding at dusk and inquiring after health at dawn is filial care. Below "What do you think?" there are four questions showing that this is the meaning of vajra, which is prajñāpāramitā. First, "What do you think?" destroys the mark of preaching the Dharma. Second, "What do you think?" destroys the worldly mark of minute particles. Third, "What do you think?" destroys the mark of seeing the thirty-two \[marks of the\] Tathāgata. \[Fourth,\] "If a kulaputra or kuladhitā" destroys the mark of having a body and life and indolence. "There is no preaching of the Dharma" is the mark of empty severance. From here below, the first destroys the mark of preaching the Dharma. Cited: "'Subhūti, what do you think?'" asks what he understands. "'Does the Tathāgata have any Dharma spoken?'" This is the first question; the questioning having ended, the reply is cited. "Subhūti said to the Buddha, 'Bhagavat, the Tathāgata has nothing spoken.'" This is the first reply. When properly preaching the Dharma, there is no subject or object. For in preaching the Dharma, there is no preaching and no showing; and for those listening to the Dharma, there is no hearing and no attaining. Merely through skillful means are sentient beings enlightened; in reality, there is no Dharma that the Tathāgata could speak. This destroys the marks of preaching, listening, being able to practice, and the like, hence it is called vajra. From here below, the second destroys the worldly minute particles. Cited: "'Subhūti, what do you think?'" asks what he understands. "'In a trisāhasramahāsāhasradhātu'" is named a single Buddha-field. "'Are all the minute particles'"—which ordinary beings falsely conceptualize, an analogy for defilements—"'numerous?'" This is the second question; the questioning having ended, the reply is cited. "Subhūti said, 'Very numerous, Bhagavat.'" This is the second reply. However, this misses the point, so the Tathāgata must re-state it correctly himself. From here below, Śākyamuni directly explains. Cited: "'Subhūti, all the minute particles'" takes what he understands. "'The Tathāgata says are not minute particles'" reveals the correct meaning. "'They are named minute particles'"—the marks of greed, hatred, and the like are the real particles. From here below, it destroys the world. Cited: "'The Tathāgata says the world is not the world'"—ordinary beings falsely conceptualize. > — English (machine translation) (machine translation) - [Previous: 1.1.2](https://indike.org/pramana/in.bauddha.taisho.2737.1.1.2) - [Next: 1.1.4](https://indike.org/pramana/in.bauddha.taisho.2737.1.1.4) - [Up: 1.1](https://indike.org/pramana/in.bauddha.taisho.2737.1.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2737~en-mt.1.1.3) — English, machine translation ## Linked texts (5) - [金剛般若經贊述](https://indike.org/pramana/in.bauddha.taisho.1700.1.241) — Classical Chinese - [金剛般若經疏論纂要](https://indike.org/pramana/in.bauddha.taisho.1701.1.182) — Classical Chinese - [金剛般若波羅蜜經註解](https://indike.org/pramana/in.bauddha.taisho.1703.1.144) — Classical Chinese - [梁朝傅大士頌金剛經](https://indike.org/pramana/in.bauddha.taisho.2732.1.91) — Classical Chinese - [金剛般若波羅蜜經](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.vajracchedika*zh-t235.1.46) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2737.1.1.3](https://indike.org/pramana/in.bauddha.taisho.2737.1.1.3) · Pramāṇa