金剛經疏 1.29

1.29

經曰。須菩提當來之世至受持讀誦者。從上初恒已來大意主明經□自此訖於後問義旨為顯修行。修行兩重。一□修。二美業勸修。四重。一教因。二示果。三舉劣。四顯勝。此教因也。能於此經修行處也。受持讀誦修行事也。修行有二種。一文二義。文有三種　一受二持三讀誦。義亦有三。一從他聽聞。二內自思惟。三如說修行。由此義故復成二德。一為說者能利他故。二為行者能自利故。由自利利他能顯法。有二種人有三種法。二者一顯能詮。謂十二部經。即是文字。二顯所詮。謂道及果。即修行義。人三者。一能持。二能說。三能行。能行者自利成熟一自善根故。能說者利他成熟他善根故。能持者利自他。由自憶持為他說故。然約文及義合有十種正行。一書寫。二供養。三傳流。四諦。五自讀。六憶持。七自誦。八廣說。九思惟。十。

The sūtra says: 'Subhūti, in future ages...' up to 'receive, uphold, read, and recite...' From the initial [analogy of the sands of] the Gaṅgā above down to here, the main general meaning was to clarify the scripture [...]. From here to the later question, the doctrinal intent is to reveal cultivation and practice. Cultivation and practice has two layers: first, [...] cultivation; second, praising the karma to encourage cultivation. There are four folds: first, teaching the cause; second, indicating the fruit; third, citing the inferior; fourth, displaying the superior. This is teaching the cause. Being able [to practice] regarding this sūtra is the locus of cultivation. To receive, uphold, read, and recite are the activities of cultivation. Cultivation is of two kinds: first, the text; second, the meaning. The text has three kinds: first, receiving; second, upholding; third, reading and reciting. The meaning also has three: first, listening to it from another; second, inwardly contemplating it oneself; third, practicing as taught. Through this meaning, two virtues are further accomplished: first, for the speaker, being able to benefit others; second, for the practitioner, being able to benefit oneself. Through benefiting oneself and benefiting others, one can reveal the Dharma. There are two kinds, and there are three kinds of Dharma of persons. The two: first, revealing the expressing, which refers to the twelve divisions of scriptures, namely the words; second, revealing the expressed, which refers to the path and the fruit, namely the meaning of cultivation. As for the three persons: first, one who can uphold; second, one who can speak; third, one who can practice. The one who can practice achieves self-benefit and matures one's own wholesome roots; the one who can speak achieves other-benefit and matures others' wholesome roots; the one who can uphold benefits both self and others, because by remembering and upholding it oneself, one explains it to others. However, in terms of both text and meaning, together there are ten kinds of correct practice: first, copying; second, making offerings; third, circulating; fourth, attentively listening; fifth, reading oneself; sixth, remembering and upholding; seventh, reciting oneself; eighth, explaining extensively; ninth, contemplating; tenth, [practicing].