金剛般若經疏 1.8

1.8

第三開合者。真諦記中開為七事。一如是者標所聞法。二我者辨能聞人。三聞者親承音旨。四一時者顯所聞法者善合時宜。五佛者明能說主。六住處者顯說有處。七大比丘等顯非獨聞。智度論中。我聞為一總說六義。一信二聞三時四主五處六眾。世親菩薩般若燈論亦有六義。故彼頌云。前三明弟子。後三證師說。一切修多羅其事皆如是。有引法華論云。證信序中分六成就者謬也。或總分五。如佛地論。一總顯已聞。二說經時分。三明說經主。四說經處。五同聞眾。即合如是我聞為一。今又助釋可分為五。謂能說為一。然佛說法離四種失。一無非法即如是。二無非根即我聞此比丘。三無非時即一時。四無非處在舍衛等。或總為四。真諦三藏所釋七事總唯有四。初如是者明所聞法。次我聞者辨能聞人。次二證所聞法。後二證能聞人。又解云。能說能受所學所依故分為四。佛為能說主。我聞比丘為受教人。如是為所學法。一時及處為說所依。能受弟子有眾別故。說法所依有時處故或合為三。即前三寶。又依佛地義可分三。一總顯已聞及說教時。二別顯教主及說教處。三教所被根。或合為三人二法。人稟法以成德。法藉人以弘宣。兩相資成互為因果。一佛二我聞三比丘眾。此三屬人。一如是二時三處。此三屬法。人有師資。資中傳證法有假實。假中時處故總為二。或合為一。即證信通序。

Third, regarding the opening and combining: In Paramārtha's notes, it is opened into seven items: 1. 'Thus' indicates the Dharma that was heard; 2. 'I' distinguishes the person capable of hearing; 3. 'heard' is personal reception of the verbal instructions; 4. 'at one time' shows that what was heard was well-suited to the appropriate time; 5. 'the Buddha' clarifies the presiding speaker; 6. the 'dwelling place' shows that the exposition had a location; 7. 'great bhikṣus, etc.' shows that it was not heard alone. In the Mahāprajñāpāramitopadeśa, 'I heard' is combined as one, and six meanings are stated in total: 1. faith, 2. hearing, 3. time, 4. lord, 5. place, and 6. assembly. Bodhisattva Vasubandhu's Prajñāpradīpa-śāstra also has six meanings; hence his verse says: 'The first three clarify the disciple; the latter three attest to the teacher's exposition; for all sūtras, their circumstances are thus.' Some cite the Saddharmapuṇḍarīkopadeśa as saying that the prologue attesting faith is divided into six accomplishments, which is an error. Alternatively, it is divided into five in general, as in the Buddhabhūmyupadeśa: 1. generally revealing what was already heard; 2. the time of expounding the sūtra; 3. clarifying the presiding master of the sūtra's exposition; 4. the place where the sūtra was expounded; 5. the co-hearing assembly. That is, it combines 'Thus have I heard' into one. Now, as an assisting explanation, it may also be divided into five, taking the speaker as one. However, the Buddha's exposition of the Dharma is free of four kinds of faults: 1. free of non-Dharma, which is 'Thus'; 2. free of non-receptacle, which is 'I heard', [meaning] this bhikṣu; 3. free of improper time, which is 'at one time'; 4. free of improper place, being in Śrāvastī, etc. Alternatively, it may be synthesized into four: the seven items explained by Tripiṭaka Master Paramārtha are synthesized into only four. First, 'Thus' clarifies the Dharma that was heard; next, 'have I heard' distinguishes the person capable of hearing; the next two attest to the Dharma that was heard; the last two attest to the person capable of hearing. Another explanation says: capable of expounding, capable of receiving, that which is studied, and that upon which it relies; hence it is divided into four. The Buddha is the lord capable of expounding; the bhikṣu who heard it is the recipient of the teaching; 'Thus' is the Dharma that is studied; 'at one time' and the place are that upon which the exposition relies. This is because the receptive disciples comprise an assembly as well as individuals, and the basis upon which the Dharma is expounded consists of time and place. Alternatively, they are combined into three, which are the aforementioned Three Jewels. Again, based on the meaning in the Buddhabhūmi[-upadeśa], it may be divided into three: 1. generally revealing what was already heard and the time the teaching was expounded; 2. specifically revealing the master of the teaching and the place where it was expounded; 3. the faculties addressed by the teaching. Alternatively, they may be combined into three persons and two dharmas: persons receive the Dharma to fulfill virtue; the Dharma relies on persons to be propagated; the two mutually assist and are cause and effect to one another. 1. The Buddha, 2. 'I heard', and 3. the assembly of bhikṣus—these three pertain to persons. 1. 'Thus', 2. time, and 3. place—these three pertain to dharmas. Among persons there are teacher and disciple, and among disciples there is transmission and attestation; among dharmas there are nominal and real, and within the nominal are time and place; thus they are synthesized into two. Alternatively, they are combined into one, namely the universal prologue attesting faith.