金剛經疏 1.1.4

1.1.4

是名世界。 此破微塵及世界名相。 世界總是喻也。 從此以下。 第三破三十二相舉。 須菩提。 於意云何。 問所解也。 不可以三十二相。 得見如來不。 是第三問。 最可敬者。 所謂如來。 觀如來者多觀妙相能破此相故。 問可以見如來不　不也世尊。 是真答也　何以故徵。 不敢自決。 引佛言成　舉。 如來說三十二相。 是隨俗相。 即非三十二相。 能破此相。 故名金剛。 從此以下。 破我我等相舉。 須菩提。 若善男子善女人。 以恒河沙等身命布施者。 破我我所。 身命上捨知復何慳。 知身非身。 命是假命。 放捨身命。 施與眾生。 破無說法。 空斷相也。 舉　若復有人。 於此經中。 乃至受持四句偈等。 為他人說。 其福甚多者。 破無說法空斷相也。 此是結文。 前頭破空取有。 後破有取空。 上來諸文不同。 立名勸學了。 明朝領解修行。 此下第四領解修行。 於中有二。 先舉初文舉　爾時須菩提聞說經者。 簡昔曾聞。 顯希有也。 深解義趣（者。 善相句義。 得意趣也。 對除無失。 向大乘故）涕淚悲泣（者。 喜極曰悲。 自鼻曰涕。 自目曰淚。 含啼曰泣。 舍利不聞說法經懽喜勇躍）而白佛言。 希有世尊（者從）佛說。 如是甚深經典（者。 是希有也。 從甚深智之所發故）我從昔來。 所得惠眼。 未曾得聞如是之經（者。 未聞而聞。 成希有也。 聞思修惠。 俱名惠眼）此是須菩提領解修行文。 從此以下。 須菩提勸修。 舉　世尊若復有人者。 不簡貴賤得聞是經者。 勤當時也。 信心清淨者。 於正聞時。 信無疑故。 則生實相者。 於思修時。 如實解故。 當知是人。 成就第一希有功德者。 得法利也。 三惠所成。 皆名功德。 依難聞法。 得希有名。 喻如意珠。 所求皆得。 眾生不免落地獄。 此般若經。 能究眾生地獄苦。 此下教實相。 舉　世尊是實相者（信心清淨之所生也）則非實相者。 無相實相。 非言說等。 所有相故。 是故如來。 說名實相（者。 有巧方便。 顯示眾生）從此以下。 須菩提著哭。 舉　世尊我今得聞如是經典。 信解受持。 不足為難者。 判令為易也。 已得惠眼。 親從佛聞。 理在不疑。 有何難處。 此以下說愁意。 看舉　若當來世（者。 現前無佛也）後五百歲。 其有眾生（者。 謂有持戒及修福也）得聞是經（者。 展轉傳聞也）信解受持（者。 信文解義。 得念總持也）是人則為第一希有（者。 斷後為難也。 於難信解處時難信解故。 故名希有）何以故。 此釋迦徵。 以下有三徵釋。 先舉初文。 舉。 從以下。 須菩提分疎。 此人無我相人相。 眾生相壽者相。 極顛倒時。 能離四倒故。 喻畫師修壁。 不久即有形像。 此名第一希有　所以者何。 第二徵也。 徵何所以。 無我等相故。 名第一希有。 緣何勿事無顛倒。 舉。 我相即是非相。 人相眾生相受相者。 即是非相者。 以彼到相非真實故。 無無相倒　何以故者。 第三徵也。 徵敬也。 舉。 離一切諸相（者。 想不現也）則名諸佛者。 離諸到相。 即實相故。 是故說言離一切相。 則名諸佛。 總是須菩提勸修了。 從此以述勸文。 有三節。 先舉初文。 舉　若復有人。 得聞是經。 不驚不怖不畏。 當知是人。 甚為希有者。 驚怖五。 不驚怖有五。 當知是人。 甚為希有　何以故者。 徵。 緣何勿事不驚怖舉　須菩提。 如來說第一波羅蜜。 非第一波羅蜜。 是名第一波羅蜜者。 顯示此法門。 為大波羅蜜因故。 喻第一邪郎賣奴。 更喻饆羅　更喻嫁女媒人。 更喻靴楦　尋文得義。 是第一故。 上來諸文不同。 離著教果了。 從此以下。 第三於修行時。 離嗔慳過。 舉。 須菩提。

"is called a world." This refutes the nominal marks of fine dust particles and worlds; the world is entirely a metaphor. From here below is the third [section], refuting the thirty-two marks. Citation: "Subhūti, what do you think?" This asks of his understanding. "Can the Tathāgata be seen by means of the thirty-two marks?" This is the third question. The most venerable one is the so-called Tathāgata; those who contemplate the Tathāgata mostly contemplate the wondrous marks. Because these marks can be refuted, he asks: "Can one see the Tathāgata?" "No, Bhagavat." This is the true answer. "Why?" This investigates: not daring to decide on his own, he adduces the Buddha's words to complete it. Citation: "The Tathāgata says that the thirty-two marks" are marks conforming to worldly convention; "are precisely not thirty-two marks." Being able to refute these marks is therefore called "Vajra (Diamond)". From here below, refuting the marks of self, of what belongs to self, and so forth. Citation: "Subhūti, if a good man or good woman were to give away their bodies and lives as many as the sands of the Gaṅgā," this refutes self and what belongs to self. Even giving up bodies and lives, what stinginess could remain? Knowing the body is no body, and life is provisional life, relinquishing body and life to give them to sentient beings, refutes the mark of annihilationist emptiness without preaching the Dharma. Citation: "If, moreover, there is a person who, from this sūtra, accepts and upholds even a four-line verse and the like, and preaches it for others, their merit is exceedingly great:" this refutes the mark of annihilationist emptiness without preaching the Dharma. This concludes the text. Previously, it refuted emptiness and grasped existence; later, it refuted existence and grasped emptiness. The various preceding passages differ; establishing names and exhorting study is completed. Tomorrow morning: comprehending understanding and cultivating practice. Below this is the fourth: comprehending understanding and cultivating practice. Within it there are two parts. First, adducing the initial text. Citation: "At that time, Subhūti, hearing this sūtra preached," distinguishes what he had formerly heard and reveals its rarity. "Deeply understood its meaning and purport" (having good apprehension of the phrases and meanings, he grasped the purport; counteracting error without fault, because he turned toward the Mahāyāna), "wept tears of sorrow" (extreme joy is called sorrow; from the nose is snivel, from the eyes is tears; holding back wailing is sobbing. Śāriputra, hearing the preaching of the Dharma sūtra, rejoiced and leaped), "and addressed the Buddha, saying: 'How rare, Bhagavat!'" (this is from) the Buddha preaching. "Such a profound sūtra" (is rare indeed; because it arises from profound wisdom). "From the past, through the wisdom-eye I have attained, I have never before heard such a sūtra" (having never heard it before and now hearing it constitutes its rarity; wisdom of hearing, contemplating, and cultivating are all called the wisdom-eye). This is the text of Subhūti comprehending understanding and cultivating practice. From here below, Subhūti exhorts cultivation. Citation: "'Bhagavat, if, moreover, there is a person'" does not distinguish noble or base; "'who hears this sūtra'" is diligent in the present moment. "'Whose mind of faith is pure'" means that at the time of correct hearing, having faith without doubt; "'then gives rise to the true mark'" means that at the time of contemplation and cultivation, having understanding in accordance with reality. "'One should know that this person achieves the foremost, rare merit'" means obtaining the benefit of the Dharma. That which is accomplished through the three wisdoms is all called merit. Relying on the Dharma that is difficult to hear, one attains the designation 'rare.' It is likened to a wish-fulfilling jewel: whatever is sought is attained. Sentient beings cannot avoid falling into hell; this Prajñā Sūtra can rescue sentient beings from the suffering of hell. Below this teaches the true mark. Citation: "'Bhagavat, this true mark'" (is what is produced by a pure mind of faith) "'is precisely not the true mark'": the markless true mark is not words and the like, having all marks. "'Therefore, the Tathāgata says it is called the true mark'" (having skillful means to reveal it to sentient beings). From here below, Subhūti addresses his weeping. Citation: "'Bhagavat, now that I have heard such a sūtra, to have faith, understand, accept, and uphold it is not sufficient to be difficult'" judges it to be easy. Having already attained the wisdom-eye and heard it directly from the Buddha, the principle admits no doubt; what difficulty is there? Below this speaks of the sorrowful thought. Look at the citation: "'If in a future era'" (there being no Buddha present) "'in the latter five hundred years, there should be sentient beings'" (meaning those who uphold the precepts and cultivate merit) "'who hear this sūtra'" (hearing it transmitted from one to another) "'have faith, understand, accept, and uphold it'" (believing the text and understanding the meaning, obtaining mindfulness and dhāraṇī), "'this person shall be foremost and rare'" (determining the latter to be difficult; because at a time and place where faith and understanding are difficult, they find it difficult to have faith and understand; therefore called rare). "Why?" This is Śākyamuni's investigation. Below are three investigations and explanations. First, adducing the initial text. Citation. From below, Subhūti explains: this person lacks the mark of self, mark of person, mark of sentient being, and mark of life-span. At the time of extreme inversion, being able to abandon the four inversions, it is likened to a painter preparing a wall: before long, there will be figures. This is called 'foremost and rare.' "Why is this so?" This is the second investigation. Investigating what the reason is: because of lacking marks such as self, they are called foremost and rare. For what reason is there no inversion? Citation: "The mark of self is precisely non-mark; the mark of person, mark of sentient being, and mark of life-span are precisely non-marks," because those inverted marks are not real; there is no inversion of marklessness. "Why?" is the third investigation. It investigates respect. Citation: "One who is free from all marks" (conceptions not manifesting) "is called the Buddhas," because being free from all inverted marks is precisely the true mark. Therefore it says, being free from all marks is called the Buddhas. All of this completes Subhūti's exhortation to practice. From here, the text of exhortation is set forth. There are three sections. First, adducing the initial text. Citation: "'If, moreover, there is a person who hears this sūtra, and is neither alarmed, nor terrified, nor fearful, one should know that this person is exceedingly rare.'" There are five kinds of alarm and terror; there are five kinds of non-alarm and non-terror. "One should know that this person is exceedingly rare." "Why?" is the investigation. For what reason are they not alarmed or terrified? Citation: "'Subhūti, the foremost pāramitā spoken of by the Tathāgata is not the foremost pāramitā; it is called the foremost pāramitā,'" revealing this Dharma gate to be the cause of the great pāramitā. It is likened to a master rogue selling a slave; further likened to a pastry; further likened to a matchmaker marrying off a daughter; further likened to a boot last. Seeking the text and finding the meaning: this is foremost. The various preceding passages differ; abandoning attachment and teaching the fruit is completed. From here below is the third: at the time of cultivation, abandoning the faults of anger and stinginess. Citation: "Subhūti,"