金剛般若經挾註 1.1.5

1.1.5

此甚深般若。 中道義門。 恐二乘之人不生信實。 故因五語。 以示真如。 善吉當知。 不誑不異）須菩提。 如來所得法。 此法無實無虛（有虛有實。 約教以示人。 無實無虛。 兩忘而自化。 故如來說法。 寄實以遣虛。 虛法既忘。 實法亦盡。 故於是法。 無實無虛）須菩提。 若菩薩。 心住於法。 而行布施。 如人入闇。 則無所見（存受施法。 計報應果。 則不了般若無相之義。 是無明慧故。 如入暗無所見也）若菩薩。 心不住法。 而行布施。 如人有目。 日光明照。 見種種色（太陽朝昇。 有目者見諸色象。 般若圓就無住者。 了諸法空。 為利眾生故。 行不捨之檀。 不住諸相。 則未甞生心布施也）須菩提。 當來之世。 若有善男子善女人。 能於此經。 受持讀誦。 則為如來以佛智慧。 悉知是人。 悉見是人。 皆得成就無量無邊功德（印可勸修如上深義）須菩提。 若有善男子善女人。 初日分。 以恒河沙等身布施。 中日分。 復以恒河沙等身布施。 後日分。 亦以恒河沙等身布施。 如是無量百千萬億劫。 以身布施（分日三時。 以內財施。 如是億劫。 計福德多）若復有人。 聞此經典。 信心不逆。 其福勝彼（聞前不住之施。 即順無相之心。 唯此信心。 可名達解。 則達解之福。 勝彼施身）何況書寫受持□□誦。 為人解說（信心不逆。 其福已多。 況能書誦。 而為人解說。 弘益之利。 其可量乎）須菩提。 以□□□□是經。 有不可思議。 不可稱量無邊功德（以要□□□□□□大□□□□□□□與真如等故。 非思議得其淺深。 稱量。 得其輕重。 如是功德。 豈有邊際耶）如來為發大乘者。 □□□□最上乘者說（上品利根。 了真實相。 是名大乘。 得無生觀。 深入祕藏。 加最上之號。 非如來聊簡二乘。 而不為說。 但二乘之人。 來能解了爾）若有人。 能受持讀誦。 廣為人說。 如來悉知是人。 悉見是人。 皆得成就不可量不可稱無有邊。 不可思議功德（大乘最上之人。 能以般若。 自利利他者。 佛心悉知。 佛眼悉見。 皆知是人成就無相勝義。 是法離一切相。 無斷常邊故。 其功德。 不可稱量思議知也）如是人等。 則為荷擔如來。 阿耨多羅三藐三菩提（是人深達般若。 廣為人說。 即是荷負正法。 擔運勝義。 令諸眾生。 成就功德）何以故。 須菩提。 若樂小法者。 著我見人見。 眾生見壽者見。 則於此經。 不能聽受讀誦。 為他人說（小乘著相。 於此深義。 不能信奉也）須菩提。 在在處處。 若有此經。 一切世間。 天人阿修羅。 所應供養。 當知此處。 則為是塔。 皆應恭敬。 作禮圍繞。 以諸華香。 而散其處（此經出人諸佛無上正遍知道。 塔者。 諸佛遺像之所在也。 了義當趣菩提。 聞經即如見佛。 故是經所在之處。 同於塔廟遺像。 故天人修羅。 所應供養。 作禮圍繞。 示尊敬之意。 華香散灑。 表清淨信之心。 非謂求悟於香華。 解空於罄折也）復次須菩提。 若善男子善女人受持讀誦此經。 若為人輕賤是人先世罪業。 應墮惡道。 以今世人輕賤故。 先世罪業。 則為消滅。 當得阿耨多羅三藐三菩提（以此敦勸持經之人爾。 夫業若先定。 應墮惡道。 即鈍根聞必驚怖。 安能信奉。 而讀誦此經耶。 若後五百歲。 聞是章句。 能生信心者。 此人已於千萬佛所。 種諸善根。 復若為人輕賤乎。 況此經。 佛為大乘最上乘者說。 皆真實不誑不應苟勸愚人。 崇信而發菩提。 取相之言。 將如來別有深意乎。 為譯經之人失其旨）須菩提。 我念過去無量阿僧祇劫。 於然燈佛前。 得值八百四千萬億那由他諸佛。 悉皆供養承事。 無空過者（明我今月所證菩提。

(This profound prajñā is the gate to the meaning of the middle way. Fearing that people of the two vehicles would not generate true faith, [the Tathāgata] therefore relies on five expressions to show tathatā. Subhūti, you should know that it is neither deceitful nor deviant.) 'Subhūti, the dharma attained by the Tathāgata—this dharma is neither real nor unreal.' (Having real and having unreal is shown to people in accordance with teaching. Neither real nor unreal is where both are forgotten and spontaneously transformed. Therefore, when the Tathāgata speaks the Dharma, he lodges in the real to dispel the unreal; once unreal dharmas are forgotten, real dharmas are also exhausted. Thus, with regard to this dharma, it is neither real nor unreal.) 'Subhūti, if a bodhisattva's mind abides in dharmas while practicing giving, they are like a person entering darkness, seeing nothing at all.' (Holding to the dharma of receiving and giving and calculating fruits of retribution, they then do not understand the prajñā meaning of non-characteristics. Because this is lacking the brightness of wisdom, it is like entering darkness and seeing nothing.) 'If a bodhisattva's mind does not abide in dharmas while practicing giving, they are like a person with eyes when the sun shines brightly, seeing all kinds of colors.' (When the sun rises in the morning, those with eyes see various forms and colors. When prajñā is fully perfected in non-abiding, one understands the emptiness of all dharmas; for the benefit of sentient beings, one practices inexhaustible dāna. Not abiding in characteristics, one has never given rise to a mind of giving.) 'Subhūti, in future ages, if there are good men and good women who are able to uphold, read, and recite this sūtra, the Tathāgata, by means of the Buddha's wisdom, will fully know these people and fully see these people; they all will achieve immeasurable and boundless merit.' (Confirming and encouraging the cultivation of such profound meaning as above.) 'Subhūti, if there are good men and good women who, in the first part of the day, give their bodies as many as the sands of the Gaṅgā in giving; in the middle part of the day, again give their bodies as many as the sands of the Gaṅgā in giving; and in the latter part of the day, likewise give their bodies as many as the sands of the Gaṅgā in giving; giving their bodies in this way through immeasurable hundreds of thousands of myriads of koṭis of kalpas' (Dividing the day into three periods, giving with internal wealth, through such koṭis of kalpas, the puṇya calculated is great) 'and if, furthermore, there is someone who hears this scripture with a faithful mind and does not oppose it, their puṇya will surpass the former.' (Hearing the previous non-abiding giving, one immediately accords with the mind of non-characteristics. Only this faithful mind can be called penetrating understanding; hence the puṇya of penetrating understanding surpasses that of giving the body.) 'How much more so if one copies, upholds, […] recites it, and explains it to others!' (Faithful mind without opposition already brings much puṇya; how much more so if one can copy, recite, and explain it to others? Could the benefit of widespread help be measured?) 'Subhūti, to […] this sūtra has inconceivable, inestimable, and boundless merit.' (To summarize […] great […] equal to tathatā; therefore, its depth cannot be grasped by conceiving, nor its weight by estimating. How could such merit have boundaries?) 'The Tathāgata speaks it for those who set out on the Great Vehicle, [and for those who set out on the] Supreme Vehicle.' (Those of superior faculties who understand the true characteristic are called the Great Vehicle. Attaining the contemplation of non-arising and deeply entering the secret treasury, the designation 'Supreme' is added. It is not that the Tathāgata casually screens out the two vehicles and does not speak it for them; it is only that people of the two vehicles have yet to understand it.) 'If someone is able to uphold, read, recite, and broadly explain it to others, the Tathāgata fully knows this person and fully sees this person; they all will achieve merit that cannot be measured, cannot be calculated, is boundless, and is inconceivable.' (Those of the Great Vehicle and Supreme Vehicle who can use prajñā to benefit themselves and others are fully known by the Buddha-mind and fully seen by the Buddha-eye. All are known to achieve the non-characteristic superior meaning. Because this dharma is free from all characteristics and has no extremes of annihilation or permanence, its merit cannot be calculated, measured, conceived, or known.) 'Such people as these will be bearing the Tathāgata's anuttarā samyaksambodhi.' (These people deeply penetrate prajñā and broadly explain it to others; this is bearing the true Dharma and carrying the superior meaning, causing all sentient beings to accomplish merit.) 'Why is this? Subhūti, if one delights in inferior dharmas, clings to the view of a self, the view of a person, the view of a sentient being, or the view of a soul, then regarding this sūtra, one will be unable to listen to, accept, read, recite, or explain it to others.' (The Small Vehicle clings to characteristics; regarding this profound meaning, they cannot faithfully uphold it.) 'Subhūti, wherever this sūtra exists, all the worlds, gods, humans, and asuras should make offerings to it. You should know that this place is a stūpa; all should reverently pay homage and circumambulate it, scattering flowers and incense upon that place.' (This sūtra gives birth to the Buddhas' supreme, correct, and universal knowledge. A stūpa is where the relic-images of the Buddhas reside. Understanding the meaning leads directly to bodhi; hearing the sūtra is just like seeing the Buddha. Therefore, wherever this sūtra is located, it is identical to a stūpa, temple, and relic-image. Thus, gods, humans, and asuras should make offerings, pay homage, and circumambulate to show reverence; scattering flowers and incense expresses a mind of pure faith. It does not mean seeking awakening in incense and flowers, or understanding emptiness in bowing deeply.) 'Furthermore, Subhūti, if good men or good women uphold, read, and recite this sūtra, and if they are despised and reviled by people, these people's past-life sinful karma should have caused them to fall into the evil paths. Because they are despised by people in the present life, their past-life sinful karma is eradicated, and they will attain anuttarā samyaksambodhi.' (This is solely to exhort those who uphold the sūtra. If karma were predetermined to fall into the evil paths, those of dull faculties would certainly be terrified upon hearing it—how could they faithfully uphold, read, and recite this sūtra? If, in the latter five hundred years, those who hear these passages can give rise to a faithful mind, these people have already planted kuśalamūlas before thousands of myriads of Buddhas; how could they still be despised by people? Moreover, regarding this sūtra, the Buddha spoke it for those of the Great Vehicle and the Supreme Vehicle; all is true and not deceitful. One should not casually exhort foolish people to believe and aspire to bodhi through words that grasp characteristics. Did the Tathāgata have another deep meaning? Or did the translator of the sūtra lose its intended meaning?) 'Subhūti, I recall in the past, through immeasurable asaṃkhyeya kalpas, before Dīpaṃkara Buddha, I encountered eighty-four thousand myriads of koṭis of nayutas of Buddhas, and made offerings to them all and served them without passing by any in vain.' (Explaining the bodhi I have realized in the present [...])