金剛般若經挾註 1.1.6

1.1.6

亦由昔來功德所到也）若復有人。 於後末世。 能受持讀誦此經。 所德功德。 於我所。 供養諸佛功德。 百分不及一。 千萬億分。 乃至算數譬喻。 所不能及（末世人訛。 勝心難發故。 於此時能持經者。 功德甚多。 以我昔供養校量。 百分不及其一。 乃至千萬億分功歷不知）須菩提。 若善男子善女人。 於後末世。 有受持讀誦此經。 所得功德。 我若具說者。 或有人聞。 心則狂亂。 狐疑不信（報施之福人皆取相章句。 功德所趣無為。 菩提勝因是而悟。 悟則獲證。 卒難詳說。 小乘執滯謂無。 是以狂亂狐疑。 不能實信）須菩提。 當知。 是經義不可思議。 果報亦不可思議（深奧祕歲。 歸趣菩提。 以供養百千萬佛。 猶不若持經功德故。 無相勝義非思議。 及至於果報。 亦復如之）爾時須菩提。 白佛言世尊。 若善男子善女人。 發阿耨多羅三藐三菩提心。 云何應住。 云何降伏其心（首章此問。 以明發心降住之義。 今恐菩薩。 存我發心。 能作如是降住。 則障解空不住之道。 故於此重破實無菩薩發心來問雖同。 往明則異）佛告須菩提。 善男子善女人。 發阿耨多羅三藐三菩提者。 當生如是心。 我應滅度一切眾生（眾因緣生。 本非有法。 妄心執著。 起眾生相。 今悟性空則眾緣自滅。 菩提中道。 應發是心也）滅度一切眾生已。 而無有一眾生。 實滅度者（但滅妄想爾。 若計滅此妄。 未離妄心。 今有妄既滅。 無空亦捨。 反照於性。 不住於常。 及吾無身。 誰受滅度）何以故。 若菩薩。 有我相人相。 眾生相壽者相。 即非菩薩（離彼四相。 是名無我。 於我無矣。 誰當滅耶也）所以者何。 須菩提。 實無有法。 發阿耨多羅三藐三菩提心者（菩提無定法。 法空也。 實無發心者。 生空也。 法空無所住。 生空無降伏。 正觀如此。 是名菩薩。 豈復別有一我。 云度眾生我）須菩提。 於意云何。 如來。 於然燈佛所。 有法得阿耨多羅三藐三菩提不（若前云無法。 發菩提心。 則不應於然燈佛所。 受菩提記。 欲斷此疑。 故却問善吉云。 於汝意以為云何。 如來於昔時。 有方法得菩提不）不也世尊。 如我解佛所說義。 佛於然燈佛所。 無有法得阿耨多羅三藐三菩提（推解於佛以明勝義。 以無所得故。 故受菩提記。 豈有發心者。 而得菩提耶。 欲明不發得法心。 乃真發心爾）佛言。 如是如是。 須菩提。 實無有法如來。 得阿耨多羅三藐三菩提（許善吉之言。 是成前問之。 無得）須菩提。 若有法如來。 得阿耨多羅三藐三菩提。 然燈佛。 則不與我授記。 汝於來世當得作佛。 號釋迦牟尼（於菩提中。 為有法可得。 發如是心。 則不證斯果。 定光不應授記）以實無有法得阿耨多羅三藐三菩提。 是故然燈佛。 與我授記。 作是言。 汝於來世。 當得作佛。 號釋迦牟尼（以般若智。 了諸法如。 悟生法空。 離斷常見。 豈別有法得菩提耶。 以是無得之故。 故然燈佛。 知我修行。 與我授記爾也）何以故。 如來者。 即諸法如義（如者法性也。 是性清淨。 無有定相。 遂通於感物得皆如。 既如陰如陽。 亦不噭不昧。 悟斯如義。 來成佛果。 了此空相。 寂然無體。 豈於有法而得是耶）若有人言。 如來得阿耨多羅三藐三菩提（若有此言。 即非如義。 ）須菩提。 實無有法佛得阿耨多羅三藐三菩提（約諸法如義。 則如來必不於有得法中。 得菩提也）須菩提。 如來所得。 阿耨多羅三藐三菩提。 於是中無實無虛（此又雙遺也。 前云以有法得者。 虛妄也。 以無法證者。 真實也。 此乃寄無以遣有。 假實以明虛。 虛有之妄。 既除。 實無之法亦無。 但約邊以趣中道爾。 於是中。

[... It is also due to the guṇa accumulated from the past.] If someone in the later, final age is able to accept, uphold, read, and recite this sūtra, the guṇa that they obtain, in comparison to the guṇa of my making offerings to all those Buddhas, does not equal even a hundredth part, a thousandth, a myriadth, a koṭi-th part, or even any calculation or simile could reach. (Commentary: In the final age people are corrupt, and superior intention is hard to arouse. Therefore, one who can uphold the sūtra at this time has exceedingly vast guṇa. Measuring against my past offerings, a hundredth part does not reach one [part of it], up to thousands, myriads, and koṭis of parts—their guṇa and merits cannot be known.) Subhūti, if a kulaputra or kuladhitā in the later, final age accepts, upholds, reads, and recites this sūtra, regarding the guṇa they attain, if I were to explain it fully, there might be someone who, upon hearing it, would have a mind driven into frenzy and confusion, harbouring doubt and suspicion without faith. (Commentary: Regarding the puṇya of rewarding gifts, people all grasp at characteristics. The destination of the guṇa of verses is the asamskṛta; the supreme cause of bodhi is awakened through this. When awakened, realization is attained. It is suddenly hard to explain in detail. Those of the Small Vehicle obstinately cling and say it does not exist; therefore, they become frenzied, confused, doubting, and suspicious, unable to have true faith.) Subhūti, you should know that the meaning of this sūtra is inconceivable, and its fruition and retribution are also inconceivable. (Commentary: Profound and secret, it culminates in bodhi. Because making offerings to hundreds, thousands, and myriads of Buddhas is still not equal to the guṇa of upholding the sūtra, the supreme meaning of non-characteristic is inconceivable, and down to its fruition and retribution, it is likewise so.) At that time, Subhūti addressed the Buddha, saying: 'Bhagavat, if a kulaputra or kuladhitā generates the mind of anuttarā samyaksambodhi, how should they abide? How should they subdue their mind?' (Commentary: The opening chapter had this question to clarify the meaning of generating the mind and subduing/abiding. Now, fearing that bodhisattvas might retain a notion of self in generating the mind and being able to subdue and abide in this way—which would obstruct the way of understanding śūnyatā and non-abiding—he therefore re-refutes that there is truly no bodhisattva generating the mind. Although the asking is the same, what was clarified previously is different.) The Buddha told Subhūti: 'A kulaputra or kuladhitā who generates [the mind of] anuttarā samyaksambodhi should give rise to such a mind: "I must bring all sentient beings to parinirvāṇa."' (Commentary: Arising from causes and conditions, fundamentally there is no dharma. Clinging with a deluded mind, the notion of sentient beings arises. Now, realizing that nature is empty, the multiple conditions naturally cease. One should generate this mind of the middle way of bodhi.) 'Having brought all sentient beings to parinirvāṇa, yet not a single sentient being has truly attained parinirvāṇa.' (Commentary: It is merely extinguishing deluded thoughts. If one calculates the extinguishing of this delusion, one has not yet left the deluded mind. Now, existing delusion having been extinguished, non-existence and śūnyatā are also relinquished. Reflecting upon the nature, not abiding in permanence, when I have no self, who receives parinirvāṇa?) 'Why is this? If a bodhisattva has a notion of a self, a notion of a person, a notion of a sentient being, or a notion of a soul, they are not a bodhisattva.' (Commentary: Free from those four characteristics, it is called selflessness. When there is no self, who is to be brought to nirvāṇa?) 'Why is that? Subhūti, in reality there is no dharma that generates the mind of anuttarā samyaksambodhi.' (Commentary: In bodhi there is no fixed dharma—this is the emptiness of dharmas. In reality there is no one who generates the mind—this is the emptiness of living beings. The emptiness of dharmas has nowhere to abide; the emptiness of living beings has nothing to subdue. When right contemplation is like this, one is called a bodhisattva. How could there be another separate self saying, "I cross over sentient beings"?) 'Subhūti, what do you think? Did the Tathāgata, in the presence of Dīpaṃkara Buddha, have any dharma by which he attained anuttarā samyaksambodhi or not?' (Commentary: If it was said before that there is no dharma to generate the bodhi-mind, then one should not have received the vyākaraṇa of bodhi in the presence of Dīpaṃkara Buddha. Wishing to sever this doubt, he therefore turns back to ask Subhūti: 'What do you think in your mind? Did the Tathāgata in the past have a method by which he attained bodhi or not?') 'No, Bhagavat. As I understand the meaning of what the Buddha has said, the Buddha, in the presence of Dīpaṃkara Buddha, had no dharma by which he attained anuttarā samyaksambodhi.' (Commentary: Inferring understanding of the Buddha to clarify the supreme meaning. Because nothing was attained, he received the vyākaraṇa of bodhi. How could there be one who generates the mind and attains bodhi? It is to clarify that not generating a mind of attaining dharmas is the true generation of the mind.) The Buddha said: 'So it is, so it is. Subhūti, in reality there is no dharma by which the Tathāgata attained anuttarā samyaksambodhi.' (Commentary: Approving Subhūti's words, this fulfills the non-attainment of the previous question.) 'Subhūti, if there were a dharma by which the Tathāgata attained anuttarā samyaksambodhi, Dīpaṃkara Buddha would not have given me the vyākaraṇa: "In a future age you will become a Buddha named Śākyamuni."' (Commentary: If within bodhi there were a dharma that could be attained, and one generated such a mind, one would not realize this fruition, and Dīpaṃkara would not have given the vyākaraṇa.) 'Because in reality there is no dharma by which anuttarā samyaksambodhi is attained, for that reason Dīpaṃkara Buddha gave me the vyākaraṇa, speaking these words: "In a future age you will become a Buddha named Śākyamuni."' (Commentary: With prajñā wisdom, realizing the suchness of all dharmas, awakening to the emptiness of beings and dharmas, and leaving behind eternalist and annihilationist views, how could there be a separate dharma to attain bodhi? Because of this non-attainment, Dīpaṃkara Buddha knew my practice and gave me the vyākaraṇa.) 'Why is this? "Tathāgata" means the meaning of the suchness of all dharmas.' (Commentary: Suchness is dharma-nature. This nature is pure and has no fixed characteristic. Pervading the resonance of things, all are attained as suchness. Since it is like yin and like yang, neither bright nor dim, awakening to this meaning of suchness, one comes to accomplish the fruition of Buddhahood. Realizing this characteristic of emptiness, which is tranquil without essence, how could one attain this within existent dharmas?) 'If someone says: "The Tathāgata attained anuttarā samyaksambodhi"' (Commentary: If there is such a statement, it is not the meaning of suchness.) 'Subhūti, in reality there is no dharma by which the Buddha attained anuttarā samyaksambodhi.' (Commentary: In terms of the meaning of the suchness of all dharmas, the Tathāgata definitely did not attain bodhi within dharmas that can be attained.) 'Subhūti, the anuttarā samyaksambodhi attained by the Tathāgata is, within this, neither real nor unreal.' (Commentary: This again abandons both. Previously it was said that attaining through existent dharmas is false and deluded; realizing through non-existent dharmas is true and real. This is to employ non-existence to dismiss existence, and use reality to clarify falsehood. The delusion of false existence having been eliminated, the dharma of real non-existence is also non-existent. It merely addresses the extremes to approach the middle way. Within this...)