金剛經疏 1.1.3

1.1.3

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.