金剛般若經挾註 1.1.3

1.1.3

實為甚多）須菩提。 我今實言告汝。 若善男子善女人。 以七寶滿。 爾所恒河沙數。 三千大千世界。 以用布施。 得福多不。 須菩提言。 甚多世尊（無性之福。 施廣福多。 沙河大千。 其數無量。 故知。 所得福。 至於甚多）佛告須菩提。 若善男子善女人。 於此經中。 乃至受持四句偈等。 為他人說。 而此福德。 勝前福德（財施雖多。 無益慧解。 章句雖少。 必趣菩提。 以此校量。 故無等級）復次須菩提。 隨說是經。 乃至四句偈等。 當知。 此處一切世間。 天人阿修羅。 皆應供養。 如佛塔廟（更標勝義。 以勸修行。 佛滅度後。 有塔廟遺像若復有人。 隨說是經兼持句偈。 則天人等輩。 皆當供養。 如彼塔廟）何況有人。 盡能受持讀誦。 須菩提。 當知是人。 成就最上第一希有之法（般若正智。 能趣菩提。 若人受持。 必生信解。 即知是人。 能成就無上菩提。 故云最上第一希有之法也）若是經典。 所在之處。 則為有佛若尊重弟子（此云經典所在之處。 則上成就希有之人。 勝法在人。 則為有佛。 少有差降。 猶如尊重弟子）爾時須菩提。 白佛言世尊。 當何名此經。 我等云何奉持（前來所明。 皆無定法。 法雖無定。 教必有宗。 欲宣是義。 故起斯問）佛告須菩提此經名為金剛般若波羅蜜。 以是名字。 汝當奉持（般若正智。 喻如金剛。 破煩惱障。 了出中道。 渡貪愛流。 超到彼岸故。 以是名字。 無量勝義。 汝當循名責實。 依是奉持）所以者何。 須菩提。 佛說般若波羅蜜。 則非般若波羅蜜（說般若法。 差煩惱病。 煩惱是妄。 由執見生。 妄病既除。 真法應捨。 若執持般若。 不解空義。 惟此般若。 亦成煩惱故。 佛說般若波羅蜜。 則無定法名般若）須菩提。 於意云何。 如來有所說法不（前云則非般若。 未明所以。 則非。 故却質此疑。 以通前義）須菩提。 白佛言世尊。 如來無所說（於言無滯。 終身言而未甞言。 於法無取。 終身說而未甞說。 如我所說。 則法尚應捨。 昧於斯道。 則言者不知故。 於此二夜□。 我都無所說）須菩提。 於意云何。 三千大千世界。 所有微塵。 是為多不。 須菩提言。 甚多世尊（前明理教無取。 此明境界亦空）須菩提。 諸微塵。 如來說非微塵。 是名微塵。 如來說世界。 非世界是名世界（散彼世界。 以為微塵。 於彼塵中。 本無自性。 積彼微塵。 以成世界。 於此世界。 豈有性耶。 本無自性。 故非微塵。 為是假緣。 是名世界）須菩提。 於意云何。 可以三十二相。 見如來不。 不也世尊。 （法本無言。 因言立教。 身本非相。 因相見身。 因言立教。 既不可執言。 而求理。 因相見身。 故不可取相而見佛）何以故。 如來說三十二相即是非相。 是名三十二相（假立身相。 以表法王。 諸法本空。 身相非有。 能知諸相。 非相。 色相皆空。 即此妙身。 是名三十二相）須菩提。 若善男子善女人。 以恒河沙等。 身命布施。 若復有人。 於此經中。 乃至受持。 四句偈等。 為他人說。 其福甚多（多以身命布施。 勝報尚有輪迴。 少能受持是經。 累盡自無生滅。 校量其福。 持經甚多）爾時須菩提。 聞說是經。 深解義趣。 涕淚悲泣。 而白佛言。 希有世尊。 佛說如是甚深經典。 我從昔來。 所得慧眼。 未曾得聞如是之經（昔得慧眼。 於有見空。 今聞是經。 於空亦遣　是名中道故未曾聞。 善吉解空。 久得深趣。 將欲起教。 以示未來故。 涕淚悲泣。 歎其希有）世尊。 若復有人。 得聞是經。 信心清淨則。 生實相。 當知是人。 成就第一希有功德（信不著相。 是清淨心。 得清淨心。 則能照般若。

truly very much.) “Subhūti, I now declare the truth to you: if a kulaputra or kuladhitā were to fill trisāhasramahāsāhasralokadhātus equal in number to the sands of all those Gaṅgā rivers with the seven precious jewels and give them away in布施, would the puṇya obtained be much?” Subhūti said, “Very much, Bhagavat.” (puṇya devoid of svabhāva: when giving is vast, the puṇya is much. The sand-rivers and trichiliocosms are limitless in number; thus we know that the puṇya obtained is indeed very much.) The Buddha told Subhūti, “If a kulaputra or kuladhitā, from within this sūtra, should even accept and uphold a four-line verse, etc., and explain it to others, this puṇya would surpass the previous puṇya.” (Material giving, though great, does not benefit wisdom-understanding. Though the verses are few, they necessarily tend toward bodhi. Comparing them thus, there is no comparison.) “Furthermore, Subhūti, wherever this sūtra or even a four-line verse, etc., is spoken, you should know that that place is one that all the world—devas, humans, and asuras—ought to make offerings to, as to a Buddha's stūpa or shrine; (Further indicating the superior meaning to encourage practice. After the Buddha's parinirvāṇa, there are stūpas, shrines, and surviving images. If furthermore there is someone who speaks this sūtra in any place and also upholds its verses, then the host of devas, humans, and others should all make offerings to them, just as to that stūpa or shrine.) how much more so if someone can completely accept, uphold, read, and recite it! Subhūti, you should know that such a person accomplishes the supreme, foremost, and most rare dharma. (The correct wisdom of prajñā is able to tend toward bodhi. If a person accepts and upholds it, they will certainly generate faith and understanding; thus one knows that this person can accomplish unsurpassed bodhi, hence it is called the 'supreme, foremost, and most rare dharma'.) Wherever this classic sūtra is located, there is a Buddha or a revered disciple.” (Here it says that where the classic sūtra is located, there is a person who has accomplished the rare above. When the superior dharma resides in a person, there is a Buddha; with a slight difference, they are like a revered disciple.) At that time, Subhūti addressed the Buddha, saying, “Bhagavat, by what name should this sūtra be called, and how should we uphold it?” (What was explained earlier is all without fixed dharmas. Though dharmas are not fixed, the teaching must have an essential principle. Wishing to proclaim this meaning, he raised this question.) The Buddha told Subhūti, “This sūtra is named Vajracchedikā Prajñāpāramitā. By this title, you should uphold it. (The correct wisdom of prajñā is likened to a vajra, destroying the barrier of afflictions, realizing and emerging into the middle way, crossing the stream of craving, and transcending to the other shore. Therefore, by this title and its limitless superior meanings, you should investigate reality in accordance with the name and uphold it accordingly.) For what reason? Subhūti, the prajñāpāramitā spoken by the Tathāgata is not prajñāpāramitā. (Speaking the dharma of prajñā cures the illness of afflictions. Afflictions are delusional, arising from clinging to views. Once the illness of delusion is removed, true dharmas should also be abandoned. If one clings to and grasps prajñā without understanding the meaning of emptiness, this prajñā alone also becomes an affliction. Therefore, when the Buddha speaks of prajñāpāramitā, there is no fixed dharma named prajñā.) Subhūti, what do you think: Does the Tathāgata have any dharma that was spoken?” (Previously it was said that it is not prajñā, but the reason why it is not was not yet clear. Therefore, he turns back to examine this doubt so as to illuminate the previous meaning.) Subhūti addressed the Buddha, saying, “Bhagavat, the Tathāgata has nothing spoken.” (Without obstruction in words, speaking all his life yet never having spoken; without grasping at dharmas, explaining all his life yet never having explained. As I have spoken, even dharmas should be abandoned. Being blind to this path, those who speak do not know; therefore, regarding these two nights […], I have spoken nothing at all.) “Subhūti, what do you think: Are the minute particles of dust in a trisāhasramahāsāhasralokadhātu many?” Subhūti said, “Very many, Bhagavat.” (Previously it was explained that principle and teaching are not to be grasped; here it is explained that the objective realm is also empty.) “Subhūti, these minute particles of dust the Tathāgata speaks of as not minute particles of dust; they are named minute particles of dust. The Tathāgata speaks of worlds as not worlds; they are named worlds. (Dispersing that world makes minute particles of dust; within those dust particles, originally there is no svabhāva. Accumulating those dust particles makes a world; within this world, how could there be a nature? Originally having no svabhāva, they are therefore not minute particles of dust; because of provisional conditions, they are named worlds.) Subhūti, what do you think: Can one see the Tathāgata by means of the thirty-two marks?” “No, Bhagavat. (The Dharma originally has no words; based on words, the teaching is established. The body originally has no characteristics; based on characteristics, the body is seen. Since based on words the teaching is established, one cannot cling to words and seek the principle; based on characteristics the body is seen, so one cannot grasp characteristics and see the Buddha.) For what reason? The thirty-two marks spoken of by the Tathāgata are non-characteristics; they are named the thirty-two marks.” (Provisionally establishing the bodily marks to represent the Dharma King. All dharmas are originally empty; the bodily marks do not exist. Being able to know that all characteristics are non-characteristics, forms and characteristics are all empty; this wondrous body is itself named the thirty-two marks.) “Subhūti, if a kulaputra or kuladhitā were to give away their bodies and lives as many times as the sands of the Gaṅgā, and if furthermore there were someone who, from within this sūtra, should even accept and uphold a four-line verse, etc., and explain it to others, their puṇya would be much more.” (Giving one's body and life many times, the superior reward still involves saṃsāra. Being able to accept and uphold this sūtra even a little, when entanglements are exhausted, there is naturally no arising and ceasing. Comparing their puṇya, upholding the sūtra is much greater.) At that time, Subhūti, hearing this sūtra spoken and deeply understanding its meaning and import, wept tears of sorrow and addressed the Buddha, saying, “Rare, Bhagavat! The Buddha has spoken such a profound classic sūtra. From the time in the past when I obtained the eye of wisdom, I have never before heard such a sūtra. (In the past, having obtained the eye of wisdom, regarding existence I saw emptiness. Now hearing this sūtra, emptiness is also discarded; this is called the middle way, and therefore I had never heard it before. Subhūti understands emptiness and has long attained its profound import; wishing to give rise to the teaching to instruct the future, he weeps tears of sorrow and praises its rarity.) Bhagavat, if furthermore there is a person who gets to hear this sūtra, whose mind of faith is pure, then there arises the characteristic of reality. One should know that this person accomplishes the foremost, rare guṇa. (Faith that does not cling to characteristics is a pure mind. Attaining a pure mind, one can then illuminate prajñā.