金剛般若波羅蜜經 分十二 尊重正教分
前一分還在比福德的多寡——拿堆滿大千世界的七寶去布施，仍比不過為人講說四句偈；到這一分，佛索性不比了，直接歎兩件事：經所在的地方尊，受持經的人尊。隨便在哪裡有人講說這部經，哪怕只到四句偈，那地方就該受供養如佛塔廟；何況有人能盡受持讀誦，那人即如佛弟子、那地即如有佛在。可是要緊的是：尊的不是這一卷紙墨。古德說得清楚，舍利塔所託的，只是一尊化身佛的身體；而這部般若，所託的是十方諸佛的真法身——它不是被生出來的什麼，是經把本有的真如「顯了」了出來。所以經一在，法身就在；法身在，便「則為有佛」。世間人最敬看得見的佛塔，這裡借它來況顯經處之尊，是以淺況深的一筆，不是把經當作聖物來拜。經之所以尊，根於它與諸佛的證法同一個根——是諸佛親證之法的等流。一處紙墨之所在，竟與十方諸佛的真身同其貴，這便是「尊重正教」四個字的分量。
The previous division was still weighing the amount of merit—taking the seven jewels heaped to fill a great-thousand world-system, given as a gift, and finding it still no match for explaining four lines of verse to others. In this division the Buddha gives up weighing altogether and simply praises two things: the place where the sūtra is, is to be revered; and the person who receives and keeps the sūtra is to be revered. Wherever, in any place at all, someone explains this sūtra, even down to a single four-line verse, that place should be honored with offerings as a buddha-stūpa or shrine; how much more so when someone is able to receive, keep, read, and recite it entire—such a one is like a disciple of the Buddha, and that place is as though a buddha were present. But here is what matters: what is revered is not this one scroll of paper and ink. The ancient masters say it plainly: what a relic-stūpa enshrines is only the body of a single transformation-body buddha; whereas this prajñā enshrines the true Dharma-body of all the buddhas of the ten directions—not something that is produced, but the originally-present suchness which the sūtra reveals and makes manifest. So once the sūtra is present, the Dharma-body is present; and where the Dharma-body is, there 「則為有佛」(there is then a buddha present). Worldly people most revere the visible buddha-stūpa, and that reverence is borrowed here to illumine the worth of the place where the sūtra is—a stroke that uses the shallow to throw light on the deep, not a treating of the sūtra as a holy object for worship. The reason the sūtra is revered is that it shares one and the same root with the realization of all the buddhas—it is the outflow (等流, niṣyanda) of the very Dharma the buddhas personally realized. That a single place of paper and ink should rank as precious as the true body of the buddhas of the ten directions—this is the full weight of those four words, "revering the true teaching."
Shi Huijing · Zhiyue · jingang · Division 12 · Revering the True Teaching · essence · Spring 2026
〔一〕隨說是經之處，世間天人皆應供養如佛塔廟
經曰：
「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，何況有人盡能受持讀誦？
「還有，須菩提！只要有人在某個地方講說這部經，哪怕只講到其中的四句偈，你就該知道：這個地方，一切世間的天、人、阿修羅都應當前來供養，就像供養佛的塔廟一樣。何況還有人能夠完完整整地受持、讀誦這部經呢——那地方、那個人，自然更該受供養了。
〔二〕受持讀誦之人，成就最上希有之法
經曰：
須菩提！當知是人成就最上、第一、希有之法，若是經典所在之處，則為有佛，若尊重弟子。」
須菩提！你該知道，這樣受持讀誦的人，已成就了最上、第一、世間稀有的法。凡是這部經典所在的地方，就等於有佛在那裡，也等於有值得尊重的佛弟子在那裡。」
〔1〕Wherever this sūtra is spoken, gods and humans should make offerings as to a buddha-shrine
The sūtra says:
「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，何況有人盡能受持讀誦？
"Furthermore, Subhūti! Wherever someone expounds this sūtra, even so little as a four-line verse of it, you should know that to that very place all the gods, humans, and asuras of the whole world should come and make offerings, just as they would make offerings at a buddha's shrine or temple. And how much more so where there is a person who can fully receive, keep, and recite this sūtra — that place and that person are all the more worthy of offerings."
〔2〕One who receives, keeps, and recites it accomplishes the highest, rarest Dharma
The sūtra says:
須菩提！當知是人成就最上、第一、希有之法，若是經典所在之處，則為有佛，若尊重弟子。」
"Subhūti! You should know that such a person — one who thus receives, keeps, and recites it — has accomplished the highest, the foremost, the rarest Dharma in the world. And wherever this sūtra is found, it is as though a buddha were present there, and as though a disciple worthy of reverence were present there."
Shi Huijing · Zhiyue · jingang · Division 12 · Revering the True Teaching · vernacular · Spring 2026
本分歎的是「經所在之處·受持經之人」之尊，全段沒有一句「即非」，所以這裡的唯識不是拿三性去拆一句話，而是看：經為什麼一在，佛就在；人為什麼一持，便如佛弟子。
本分的眼：歎處·歎人，一段之內兩重尊
承前一分（福德較量：拿恆河沙無量三千大千世界的七寶來布施，比不過受持四句偈），這一分不再比福之多少，而直接歎兩件事：經所在的「處」尊，受持經的「人」尊。隨便在哪裡講說這部經，哪怕只到四句偈，那地方就該受供養如佛塔廟——這是歎處；何況有人能盡受持讀誦，成就最上希有之法，那地方即如有佛、那人即如佛弟子——這是歎人。古德三家異流（吉藏三論、智顗天台、窺基唯識）在這裡判讀全同：吉藏「歎經之處、美受持之人」，智顗「明處重、明人尊」，窺基「在處處勝、在人人尊」。一個「何況」，由處之尊翻進到人之尊。
「如佛塔廟」：尊的不是經卷的紙墨，是它所託的法身
先要分清一層，免得把話讀偏。說經所在之處「如佛塔廟」，不是把這一卷經當成一尊色身的佛來拜——不是物。窺基讀得最透：「如佛塔廟者，此是十方諸佛真法身故，謂碎身舍利但一化佛之體，此《般若經》一切諸佛真法身故也。」意思是：佛入滅後碎身的舍利，所託的只是「一尊化身佛」的身體；而這部般若經所託的，是「十方一切諸佛的真法身」。所以經處之尊，更在塔廟之上。
用唯識的眼看這層，要借兩個詞。一是法身：諸佛的真實之身，不是哪一個可見可摸的色相身，而是諸法的真實本性、無為真如所顯——它本來就不是紙墨的物質性。二是了因：能使法身顯現的那個「顯了」之緣（不是能生出一個東西的「生因」，而是把本有之理照顯出來的「顯因」）。法身真如本來不是被生出來的，它要靠般若這部經把它「顯了」出來。所以經一在，所顯的法身就在；法身在，便「則為有佛」。這不是經卷變成了佛，是經作為了因，所託、所顯的正是諸佛真法身。
這一脈，前面分八早已伏下：那裡說「一切諸佛及諸佛的無上菩提之法，皆從此經出」——古德讀「從此經出」即「了因所得」（般若顯了，諸佛由之而成，不是般若生出諸佛）。本分「經在處則為有佛」，正是同一個了因之讀落到「處」上：經為證法之了因，故經所在即法身所在，即「則為有佛」。
「尊重二處」：所說的處、能說的人，同根於「等流殊勝」
世親解這一分，不從「即非」入手，而逕標一個綱：尊重於二處——一是「所說處」（講經的那個地方），二是「能說人」（受持講說的那個人）。義淨譯本作「兩成尊重」，名異而義一：所託的處成了塔廟（制底），所依的身成了如大師一般可尊。處與人，兩者都可尊。
那麼，憑什麼可尊？世親給出根據：因為這部經是「諸佛親所證會等流之性」、「此法門與一切諸佛如來證法作勝因」。這裡又要借唯識一個詞：等流。等流，是「同類相續而流出」的意思——從諸佛的無分別智、所證的真如裡，同一味地流出來的教法，叫等流之教。經既是諸佛證法的等流，持經、說經之處與人，便都分得了那份「證法之尊」。所以二處之尊，不是世間給它加的一個外在身分，是它本身就根於「諸佛證法的等流、了因所顯」。
這個「淨智所流」的讀法，前面分十也有同一味：那裡說受持經的福勝過七寶布施，古德讀作此經乃諸佛淨智所流、無漏性攝。等流也好、了因也好，說的都是同一件事：經之所以尊，在它與諸佛的證法同一個根。
借世間之尊，況出世之尊：「如塔廟」是借喻，不是物化
還有一層，古德特別點出，免得把「如塔廟」讀成「經卷被當作聖物來拜」。吉藏說：般若論實，本應「過於塔」——它比舍利塔還尊；只是世間人最敬的、看得見的至尊之物就是佛塔，所以「借以喻耳」，借世人敬塔之極，來況顯經處之貴。智顗也說「但世人敬塔故，令說處如塔」。智顗更翻出一句妙語狀這借況：「非果而果即為有佛，非因而因即以尊重」——經本不是佛果，卻說它「則為有佛」；持經本不是成佛之因，卻說它可尊——正是以淺況深的一筆。
這一層分得清，「則為有佛」的唯識讀就站得住：不是經卷物化成了一尊佛（那會落入「把可見之物當成佛之實體」），而是經作為了因，所顯的是無為真如的法身。物化的聖物，與了因所顯的法身，正是一個要緊的分別。
不強掛：本分無即非，亦無三性逐標
這一分歎的是「處尊·人尊」，全段沒有「X·即非X·是名X」那樣的即非句式（即非密集在後面的分十三）。所以這裡不像分十三、分十七那樣，可以拿三性、三無性一句一句去逐標；本分的唯識義，只落在「法身·了因·等流」這一路讀法上，到此為止，不再硬把三性、八識、唯識無境套上來。鏡只照它真照得到的地方。
唯識為鏡：同一實相，經語與論語
以唯識為鏡讀這一分，不是說唯識從金剛經流出——法身、了因、等流之說，自有其經源與論本，般若另是一系；而是同一「經尊根於證法」之旨，金剛經以經語（經在處則為有佛·尊重二處）說，唯識以論語（法身·了因·等流）說，兩相對照，其義益顯。三十頌說圓成實、說轉依、說無為真如非生因所生而唯了因所顯，與本分「經在處即法身所託、了因所顯」相應；攝大乘論辨三身，把諸佛真法身與化身舍利分開，正合窺基「真法身非一化佛之體」之讀；成唯識論說法身、了因、等流，是本分「諸佛證法等流、了因所顯」的技術語本。般若一系的心經說「三世諸佛依般若波羅蜜多故得阿耨多羅三藐三菩提」——諸佛依般若而成正覺，與本分「經所在則為有佛、此法門為諸佛證法勝因」同是「般若為諸佛之母、為證法勝因」之旨，吉藏讀本分「此經諸佛之母」正同此意。一句收束：金剛經以經語說的「經在處則為有佛」，成唯識論以「法身·了因·等流殊勝」的技術語說的，是同一件事〔此一會通，釋慧鏡《從百法到金剛》（S5-P10）已明其旨〕。
What this division praises is the reverence of “the place where the sūtra is · the person who keeps the sūtra,” and the whole passage has not a single “is-not.” So the Yogācāra here is not a matter of taking the three natures to dismantle a sentence, but of seeing: why, the moment the sūtra is present, the Buddha is present; why, the moment a person keeps it, that person is as a disciple of the Buddha.
The Eye of the Division: Praising the Place, Praising the Person — Two Reverences Within One Passage
Following on from the previous division (the weighing of merit: that giving the seven jewels of measureless three-thousand great-thousandfold worlds, as many as the Ganges sands, does not match receiving and keeping a four-line verse), this division no longer compares the much-or-little of merit, but praises two things directly: the reverence of the “place” where the sūtra is, and the reverence of the “person” who receives and keeps the sūtra. Wherever this sūtra is expounded, even down to a four-line verse, that place should be venerated as a Buddha-stūpa or shrine — this is praising the place; how much more so where someone can fully receive, keep, read, and recite it, accomplishing the supreme and rarest Dharma: that place is then as if a Buddha were present, and that person is as if a disciple of the Buddha — this is praising the person. The three ancient streams (Jizang of the Three-Treatise school, Zhiyi of Tiantai, Kuiji of Yogācāra) read this entirely alike: Jizang, 「歎經之處、美受持之人」 (“praising the place of the sūtra, extolling the person who receives and keeps it”); Zhiyi, 「明處重、明人尊」 (“showing the place to be weighty, the person to be venerable”); Kuiji, 「在處處勝、在人人尊」 (“where it is, the place is superior; in whom it is, the person is venerable”). A single “how much more” turns from the reverence of the place up into the reverence of the person.
“As a Buddha-Stūpa or Shrine”: What Is Revered Is Not the Paper and Ink of the Scroll, but the Dharma-Body It Bears
First a distinction must be kept clear, lest the words be read awry. To say that the place where the sūtra is, is “as a Buddha-stūpa or shrine” is not to take this one scroll of sūtra as a Buddha of form-body to be worshipped — it is not a thing. Kuiji reads this most penetratingly: 「如佛塔廟者，此是十方諸佛真法身故，謂碎身舍利但一化佛之體，此《般若經》一切諸佛真法身故也」 (“‘as a Buddha-stūpa or shrine’ — this is because it is the true Dharma-body of all the Buddhas of the ten directions; the relics of the fragmented body are but the substance of one transformation-Buddha, whereas this Prajñā sūtra is the true Dharma-body of all the Buddhas”). The sense is: after the Buddha enters nirvāṇa, the relics of his fragmented body bear only the body of “one transformation-body Buddha”; whereas what this Prajñā sūtra bears is “the true Dharma-body of all the Buddhas of the ten directions.” And so the reverence of the place of the sūtra is higher still than the stūpa and shrine.
To read this layer with the Yogācāra eye, two terms must be borrowed. The first is 法身 (the Dharma-body): the true body of all Buddhas, not some visible, touchable body of form, but the true nature of all dharmas, disclosed as unconditioned 真如 (tathatā) — which from the start is not the materiality of paper and ink. The second is 了因 (the disclosing-cause): that condition of “disclosing-and-revealing” which makes the Dharma-body manifest (not a “producing-cause” that gives birth to a thing, but a “revealing-cause” that brings into light a principle already there). The Dharma-body, 真如, is from the start not something produced; it must rely on this sūtra, prajñā, to be “disclosed and revealed.” So the moment the sūtra is present, the Dharma-body it discloses is present; and where the Dharma-body is, “there is the Buddha.” This is not the scroll becoming a Buddha; it is the sūtra, as disclosing-cause, bearing and revealing precisely the true Dharma-body of all the Buddhas.
This vein was already laid down back in Division 8: there it said 「一切諸佛及諸佛的無上菩提之法，皆從此經出」 (“all Buddhas, and the supreme awakening-Dharma of all Buddhas, come forth from this sūtra”). The ancient masters read “come forth from this sūtra” as “attained by the disclosing-cause” (prajñā discloses and reveals, and the Buddhas are accomplished by it — not that prajñā gives birth to the Buddhas). This division’s “where the sūtra is, there is the Buddha” is precisely that same reading of the disclosing-cause, fallen now upon the “place”: the sūtra being the disclosing-cause that attests the Dharma, where the sūtra is, there the Dharma-body is, and so “there is the Buddha.”
“The Twofold Reverence”: the Place That Is Spoken In, the Person Who Can Speak — Both Rooted in “the Excellence of the Homogeneous Outflow”
Vasubandhu, in commenting on this division, enters not by way of “is-not” but straightaway marks out a heading: reverence in two places (尊重於二處) — first the “place spoken in” (the place where the sūtra is expounded), second the “person who can speak” (the person who receives, keeps, and expounds it). Yijing’s translation makes it 「兩成尊重」 (“two ways the reverence is accomplished”) — different in name, one in sense: the place that bears it becomes a stūpa or shrine (caitya), and the body that holds it becomes as venerable as a great teacher. Place and person, both are to be revered.
On what ground, then, are they to be revered? Vasubandhu gives the basis: because this sūtra is 「諸佛親所證會等流之性」 (“the nature of the homogeneous outflow of what all Buddhas personally realize”), and 「此法門與一切諸佛如來證法作勝因」 (“this Dharma-gate serves as the excellent cause for the realized Dharma of all Buddha-Tathāgatas”). Here another Yogācāra term must be borrowed: 等流 (the homogeneous outflow). 等流 means “flowing out, of one kind in continuous succession” — the teaching that flows out, of one same savor, from the non-discriminating wisdom of all Buddhas and the 真如 they have realized, is called the teaching of the homogeneous outflow. Since the sūtra is the homogeneous outflow of the Buddhas’ realized Dharma, the place and the person that keep and expound it share in that “reverence of the realized Dharma.” So the reverence of the two places is not some external status the world confers upon them; it is that they themselves are rooted in “the homogeneous outflow of the Buddhas’ realized Dharma, disclosed by the disclosing-cause.”
This reading of “flowed out from pure wisdom” has the same savor as Division 10: there it said the merit of receiving and keeping the sūtra surpasses giving seven jewels, and the ancient masters read it as: this sūtra is flowed out from the pure wisdom of all Buddhas, gathered under the unsullied nature. Whether homogeneous outflow or disclosing-cause, both say one and the same thing: that the sūtra is revered because it shares one root with the realized Dharma of all Buddhas.
Borrowing Worldly Reverence to Liken Out the Reverence Beyond the World: “As a Stūpa or Shrine” Is a Borrowed Simile, Not a Reifying
There is one more layer the ancient masters specially point out, lest “as a stūpa or shrine” be read as “the sūtra-scroll worshipped as a sacred object.” Jizang says: prajñā, by its reality, ought to be 「過於塔」 (“beyond the stūpa”) — it is more venerable than a relic-stūpa; only, the supreme and visible object that worldly people most revere is the Buddha-stūpa, and so 「借以喻耳」 (“it is borrowed merely for the simile”), borrowing the world’s utmost reverence for the stūpa to liken out the preciousness of the place of the sūtra. Zhiyi too says 「但世人敬塔故，令說處如塔」 (“only because worldly people revere stūpas, the place of expounding is made to be as a stūpa”). And Zhiyi turns out a fine line to describe this borrowed likening: 「非果而果即為有佛，非因而因即以尊重」 (“not a fruit yet ‘fruit’ — hence ‘there is the Buddha’; not a cause yet ‘cause’ — hence revered”) — the sūtra is not the Buddha-fruit, yet it is said “there is the Buddha”; keeping the sūtra is not the cause of becoming a Buddha, yet it is said to be venerable — this is precisely a stroke of likening the deep by the shallow.
Once this layer is kept clear, the Yogācāra reading of “there is the Buddha” stands firm: it is not the scroll reified into a Buddha (that would fall into “taking a visible thing to be the very substance of the Buddha”), but the sūtra, as disclosing-cause, disclosing the Dharma-body that is unconditioned 真如. The reified sacred object, and the Dharma-body disclosed by the disclosing-cause — just this is an essential distinction.
No Forcing: This Division Has No “Is-Not,” Nor a Phrase-by-Phrase Marking of the Three Natures
What this division praises is “the place revered · the person revered,” and the whole passage has no “X · is not X · that is called X” form of the “is-not” (the “is-not” is dense in the following Division 13). So this is not like Divisions 13 and 17, where the three natures and three non-natures can be marked out phrase by phrase; the Yogācāra sense of this division falls only on this vein of reading — “the Dharma-body · the disclosing-cause · the homogeneous outflow” — and goes no further, no longer forcing the three natures, the eight consciousnesses, or consciousness-only-without-object on top of it. The mirror reflects only where it truly can.
Yogācāra as Mirror: One and the Same Reality, in the Sūtra’s Words and the Treatise’s Words
To read this division with Yogācāra as a mirror is not to say Yogācāra flows out of the Diamond Sūtra — the doctrines of the Dharma-body, the disclosing-cause, and the homogeneous outflow have their own scriptural sources and treatise-witnesses; prajñā is another lineage. Rather, it is one and the same purport — “the sūtra’s reverence is rooted in the realized Dharma” — which the Diamond Sūtra states in the sūtra’s words (where the sūtra is, there is the Buddha · the twofold reverence), and which Yogācāra states in the treatise’s words (the Dharma-body · the disclosing-cause · the homogeneous outflow); set side by side, the sense of each shows the clearer. The Thirty Verses speak of 圓成實, of the transformation of the basis, and of how unconditioned 真如 is not produced by a producing-cause but disclosed only by a disclosing-cause — answering to this division’s “where the sūtra is, is the place borne by and disclosed of the Dharma-body.” The Mahāyāna-saṃgraha, distinguishing the three bodies, sets the true Dharma-body of all Buddhas apart from the transformation-body and the relics — fitting just with Kuiji’s reading 「真法身非一化佛之體」 (“the true Dharma-body is not the substance of one transformation-Buddha”). The Cheng weishi lun speaks of the Dharma-body, the disclosing-cause, and the homogeneous outflow — the technical text for this division’s “the homogeneous outflow of the Buddhas’ realized Dharma, disclosed by the disclosing-cause.” And in the prajñā lineage itself, the Heart Sūtra says 「三世諸佛依般若波羅蜜多故得阿耨多羅三藐三菩提」 (“the Buddhas of the three times, relying on prajñāpāramitā, attain supreme perfect awakening”) — the Buddhas accomplish right awakening in reliance on prajñā, which is one and the same purport as this division’s “where the sūtra is, there is the Buddha; this Dharma-gate is the excellent cause for the Buddhas’ realized Dharma”: namely “prajñā is the mother of the Buddhas, the excellent cause for the realized Dharma” — and Jizang’s reading of this division, 「此經諸佛之母」 (“this sūtra is the mother of the Buddhas”), is precisely the same intent. To close in a line: what the Diamond Sūtra states in the sūtra’s words as “where the sūtra is, there is the Buddha,” the Cheng weishi lun states in the technical words “the Dharma-body · the disclosing-cause · the excellence of the homogeneous outflow” — and it is one and the same matter 〔this reconciliation Shi Huijing has already clarified in purport in From the Hundred Dharmas to the Diamond (S5-P10)〕.
Shi Huijing · Zhiyue · jingang · Division 12 · Revering the True Teaching · exposition · Spring 2026
考據Apparatus
一、科判定位（經之所在 · 處尊人尊）
| 科判系統 | 此分之位 |
|---|---|
| 昭明 32分 | 分十二 尊重正教分 |
| 釋慧鏡 §17 二分 | 前半（眾生空·破四相·煩惱障；經在處·受持人之尊） |
| 道安 三分 | 正宗分 · 校量持經功德段之續（歎經處·美持人） |
| 無著十八住 T1510 | 第九住 遠離隨順外論散亂（十八住第九 [0757b08–09]；八住攝之為離障礙住處（餘十二種）[0758c03]，十二障第五「離樂外論散亂」）；此段為「四種因緣顯示此法勝異」之文（[0762a11–a21]） |
| 世親 二十七疑 T1511/T1513 | 「何故受持演說此經能勝彼財施福」之疑——答以「尊重於二處（所說處·能說人），此法門與一切諸佛如來證法作勝因」（T1511 0787a05–a11／T1513 0878b08–b13） |
| 吉藏（三論）T1699 | 「『復次，隨說是經』下……此下第二、歎經之處及美受持之人，明經在處則處貴、在人則人尊」[0112c12–c15]；「就文有四」[0112c15] |
| 智顗（天台）T1698 | 「『復次』下，明處重……『是人成就最上』下，明人尊」[0079a20–a25] |
| 窺基（唯識）T1700 | 「述曰，自下第二釋所以也……一者、在處處勝、在人人尊」[0138c15–c18]；逕作 18-住橋：「依無著釋者，此一段文即是十八差別中第九遠離隨順外論散亂，故第四離障住處，十二中第五離樂外論散亂也」[0138c24–c27] |
經之所在義：此分承前福德較量（分十一 恆河沙無量三千七寶對持四句偈）而轉——前以福之多反顯持經之勝，此則直歎經在處·持經人之尊：隨說是經之處，世間天人應供如塔廟；盡能受持讀誦之人，成就最上希有之法、即如佛弟子；經典所在之處則為有佛。古德三家俱判此分為「歎處·歎人」二事（吉藏「歎經之處及美受持之人」[0112c13–c14]、智顗「明處重·明人尊」[0079a20·a25]、窺基「在處處勝·在人人尊」[0138c18]）。無著判此段為十八住第九「遠離隨順外論散亂」——令依此般若修學、不令習讀外論，以四種因緣顯示此法勝異（一攝取福德·二天等供養·三難作·四起如來等念 [0762a11–a17]）；窺基逕將四因緣對位經文（見目四）。世親二譯則統以「尊重於二處」（所說處·能說人）讀之（見目四）。本分無「即非」一式（其唯識義見目三）。
二、異譯對勘（六漢譯 · 隨說是經一段）
要句：隨說是經乃至四句偈 / 天人阿修羅供養如塔廟（支提·靈廟·制底）/ 受持讀誦成就最上希有 / 經所在處則為有佛 / 若尊重弟子（似佛·大師·尊重處）
| 版本 | 隨說是經一段（逐字節錄） | [出處] |
|---|---|---|
| 羅什 T235（原典） | 「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，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，若是經典所在之處，則為有佛，若尊重弟子。」 | 0750a06–a10 |
| 菩提流支 T236 | 「復次，須菩提！隨所有處，說是法門，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。何況有人，盡能受持讀誦此經。須菩提！當知是人成就最上第一希有之法。若是經典所在之處，則為有佛，若尊重似佛。」 | 0754a19–a24 |
| 真諦 T237 | 「復次，須菩提！隨所在處，若有人能從是經典，乃至四句偈等，讀誦講說。當知此處於世間中即成支提，一切人、天、阿修羅等，皆應恭敬。何況有人盡能受持讀誦如此經典，當知是人則與無上希有之法而共相應。是土地處，大師在中，或隨有一可尊重人。」 | 0763b19–b25 |
| 達摩笈多 T238 | 「雖然復次時，善實！此中地分，此法本乃至四句等偈，為他等說，若分別，若廣說，若彼地分支帝有天、人、阿脩羅世。何復言，善實！若此法本，持當、讀當、誦當，他等及分別廣說當，最勝彼希有具足當有。此中，善實！地分，教師遊行別異，尊重處相似，共梵行。」 | 0768b17–b22 |
| 玄奘 T220⑨ | 「復次，善現！若地方所於此法門乃至為他宣說、開示四句伽他，此地方所尚為世間諸天及人、阿素洛等之所供養如佛靈廟，何況有能於此法門具足究竟、書寫、受持、讀誦、究竟通利，及廣為他宣說、開示、如理作意！如是有情成就最勝希有功德。此地方所大師所住，或隨一一尊重處所，若諸有智、同梵行者。」 | 0981c27–0982a04 |
| 義淨 T239 | 「妙生！若國土中有此法門，為他解說，乃至四句伽他，當知此地，即是制底，一切天、人、阿蘇羅等，皆應右繞而為敬禮；何況盡能受持讀誦，當知是人則為最上第一希有。又此方所，即為有佛，及尊重弟子。」 | 0773a17–a22 |
異文所繫：
- 「如佛塔廟／支提／靈廟／制底」：羅什、流支作「如佛塔廟」；玄奘作「如佛靈廟」
[0981c29]；真諦作「即成支提」[0763b21]、笈多作「支帝」[0768b19]、義淨作「即是制底」[0773a19]——皆 caitya／stūpa 之譯異（支提·支帝·制底＝音；塔廟·靈廟·方墳＝義）。古德明標其同：吉藏「塔婆，外國語亦云支提，此云方墳」[0112c17]、智顗「如塔，此云方墳，亦名靈廟」[0079a22]（見目五）。 - 「則為有佛，若尊重弟子」：此句六本歧出最著——羅什作「則為有佛，若尊重弟子」
[0750a10]、義淨同作「即為有佛，及尊重弟子」[0773a21–a22]（二本作「弟子」）；流支獨作「則為有佛，若尊重似佛」[0754a23–a24]（作「似佛」非「弟子」）；真諦作「大師在中，或隨有一可尊重人」[0763b24–b25]；玄奘作「大師所住，或隨一一尊重處所，若諸有智、同梵行者」[0982a03–a04]、笈多作「教師遊行別異，尊重處相似，共梵行」[0768b22]（玄奘·笈多·真諦以「大師／教師·尊重處·同梵行」釋之）。「弟子（śiṣya）」與「似佛·大師·尊重處·同梵行（śāstṛ-sthānīya／gurusthānīya／sabrahmacārin）」之分，繫於梵本此句是讚持經人如佛弟子、抑讚其地如師所住·與同梵行共尊——古德二讀並存（吉藏「文殊、普賢」之尊重弟子[0113a02–a03]、世親「能說人成如大師尊重性」T1513 0878b10–b11，見目四）。 - 「隨說是經／隨所有處／隨所在處／若國土中有此法門」：羅什「隨說是經」
[0750a06]、流支「隨所有處，說是法門」[0754a19]、真諦「隨所在處」[0763b19]、玄奘「若地方所」[0981c27]、義淨「若國土中有此法門」[0773a18]、笈多「此中地分」[0768b17]——所重在經所在之「處（地分·地方所·地）」，諸本一致以「處」為歎之所係。 - 「乃至四句偈／盡能受持讀誦」之二層：六本俱立二層較量——下至「四句偈」之隨說即如塔廟（處尊），上至「盡能受持讀誦」則成最上希有（人尊）；「何況」一轉，由處之尊引出人之尊（吉藏「就文有四」、窺基「在處處勝·在人人尊」之科本此，見目一、目四）。
三、即非・三性（眼 · 本分無即非 · 標其唯識義）
本分無「X／即非X／是名X」之即非式（即非密集於分十三；分十二在二即非分之間，為歎處歎人之文）。其唯識義在「經為諸佛法身舍利·為證法之了因」與「尊重二處」二處：
其一「經所在處則為有佛」之唯識讀（法身·了因）：經典所在則為有佛，非謂經卷即色身佛，乃謂此般若為諸佛真法身之所託（窺基：「『如佛塔廟』者，此是十方諸佛真法身故，謂碎身舍利但一化佛之體，此《般若經》一切諸佛真法身故也」[0138c21–c24]）。對映三性之讀：經卷文句（依他·言說法身之相）→ 所託者非色相之佛體（遣遍計之「化佛碎身」執）→ 而為諸佛真法身所在（圓成·無為真如之了因所顯）。此與分八「諸佛及菩提法皆從此經出·了因所得」（見分八目三、目四）同一脈——經為證法之了因（顯法身），故經在處即法身所在，即「則為有佛」。
其二「尊重二處」之唯識讀（所說處·能說人）：世親二譯不讀此分為「即非」，而讀為尊重於二處——所說之處（經在處）·能說之人（持經人）；二者所以可尊，由其為「諸佛如來證法之等流·勝因」（世親 T1511「此法門與一切諸佛如來證法作勝因故」[0787a11]／ T1513「諸佛親所證會等流之性」[0878b13–b14]，見目四）。等流者，從諸佛無分別智·真如所流之教法（與分十「智習唯識通·智流唯識性」同一「淨智所流」之讀，見分十目三）。故二處之尊，根於經為證法等流·了因所顯，非外相之尊。
〔本分無即非，故不施 X/即非X/是名X 之三性逐標；其唯識義如上，依「了因·法身·等流」之讀。即非映三性之總命題見釋慧鏡《即非三段式映射唯識三性》（S5-P01）；本分以無即非而標其唯識義，為其於「經之所在」位之一施。〕
四、諸家異釋（古德 · 尊重二處·四因緣·法身舍利 · 標宗）
核心 ——世親《金剛般若論》「尊重於二處」（二譯並存）＋ 無著「四因緣顯法勝異」＋ 古德三家「歎處·歎人」： 古德於本分同讀「處尊·人尊」二事，世親逕標「尊重二處（所說處·能說人）」、無著判為十八住第九（離外論散亂·四因緣），窺基作二者之橋。
世親 T1511（菩提流支譯） 論偈 [0787a05–a06]：
「尊重於二處，因習證大體；彼因習煩惱，此降伏染福。」
「尊重於二處者，一者所說處，隨何等處說此經，令生尊重奇特相故；二者能說人，隨何等人能受持及說，以尊重經論故，非七寶等隨何處捨、隨何人能捨，如是生敬重故，此法門與一切諸佛如來證法作勝因故」[0787a07–a11]。「如來無所說法」者「無有一法唯獨如來說、餘佛不說故」[0787a12–a13]。（按：「因習證大體·降伏染福」二句，論連下分十三 微塵世界喻釋之——珍寶施福為煩惱染因，持經則降伏染福、習證法身大體 [0787a13–a25]；本分二處之尊，即此「證大體·降染福」之所係。）
世親 T1513（義淨譯） 論頌 [0878b08–b09]：
「兩成尊重故，由等流殊勝；煩惱因性故，由劣亦勝故。」
「言『兩成尊重』者，由所託處成制底塔故。謂是說法之地，其所依身成如大師尊重性故，即是持經之人施寶之地，及能施者無如是事故。次下經文，顯此法門乃是諸佛親所證會等流之性」[0878b10–b14]——兩處（所託處·所依身＝經在地·持經人）俱成尊重，由其為諸佛證法之等流殊勝故。
〔二譯對位：尊重於二處（所說處·能說人）＝兩成尊重（所託處·所依身）·此法門為諸佛證法勝因＝等流殊勝——同一世親論之二漢譯，名異義一。〕
無著 T1510（達摩笈多譯）：此分為十八住第九「遠離隨順外論散亂」[0757b08–09]，八住攝之為離障礙住處（餘十二種）[0758c03]之第五「離樂外論散亂」。「為離樂外論散亂故，經說四種因緣，顯示此法勝異也：一攝取福德，二天等供養，三難作，四起如來等念」[0762a11–a13]，逐項錨經：「『以此因緣，得福多彼』者，是攝取福德。『為他若說、若授、若解釋，彼地分即是支提相』者，是天等供養。『當得具足最上希有』者，是難作。『此地分即為教師住處』，及餘『可尊重』者，是起如來等念」[0762a13–a18]。
吉藏（三論）T1699：科為「『復次，隨說是經』下……此下第二、歎經之處及美受持之人，明經在處則處貴、在人則人尊」[0112c12–c15]；「就文有四：一、明經在處則處重；二、明在人則人尊；三、釋人尊；四、釋處重」[0112c15–c16]。釋「如塔」：「塔婆，外國語亦云支提，此云方墳。然為尊法身是故敬塔，為重此經故供養所在處」[0112c17–c18]；引《大品》舍利不及般若經卷以明「實應過塔，但世間敬塔以為尊極，是故今借以喻耳」[0112c24–c25]。釋「則為有佛」：「此經諸佛之母，能生諸佛及三乘十地……波若與佛無二無別，故云『則為有佛』也」[0112c27–0113a02]。釋「及尊重弟子」：「此處乃有文殊、普賢，非止目連、身子」[0113a02–a03]。
智顗（天台）T1698：「『復次』下，明處重。一切世間總明處貴，天、人、修羅略明三善道。供養如塔，此云方墳，亦名靈廟，尊法身故敬塔，為重經故貴說經處」[0079a20–a23]；引《大品》「舍利起塔不及般若，何故說處如塔？其義實爾，但世人敬塔故，令說處如塔」[0079a23–a25]。「『是人成就最上』下，明人尊。法妙人稱，理故宜然，希有之法是菩提」[0079a25–a27]。「『若是經典』下，總明。經所在之處即為有佛、尊重、弟子……非果而果即為有佛，非因而因即以尊重，弟子謂普賢、文殊等」[0079a28–b03]。
窺基（唯識）T1700：「述曰，自下第二釋所以也。於中有三復次，何以多財布施不如少受、持耶？……一者、在處處勝、在人人尊故」[0138c15–c18]。釋「如佛塔廟」：「此是十方諸佛真法身故，謂碎身舍利但一化佛之體，此《般若經》一切諸佛真法身故也」[0138c21–c24]。依無著作 18-住橋：「依無著釋者，此一段文即是十八差別中第九遠離隨順外論散亂，故第四離障住處，十二中第五離樂外論散亂也，謂令依此般若修學，不令習讀外典籍故」[0138c24–c27]；以四因緣對位經文：「一者、攝取福德，如經『得福多彼』；二者、天等供養，如經『隨所有處』等；三、難作，如經『成就最上、希有』；四者、起如來念，如經『則為有佛』等」[0139a01–a03]。
古德三家異流（三論·天台·唯識）於本分同讀「處尊·人尊」二事，並同歸世親「尊重二處」（所說處·能說人）·無著「四因緣」（攝福·天供·難作·起如來念）。經在處可尊，由其為諸佛真法身舍利所託（窺基）·諸佛之母（吉藏）·法身故敬塔（智顗）；持經人可尊，由其荷此希有之法、即如佛弟子（似佛·大師·同梵行）。此即本分「尊重正教」之古德定讀；其唯識本即在世親「等流殊勝·此法門為諸佛證法勝因」（
T1511 0787a11／T1513 0878b13–b14），窺基逕釋經在處為「十方諸佛真法身」（[0138c22–c23]）。
五、術語
塔廟／支提／靈廟／制底 caitya ／ stūpa（吉藏「塔婆，外國語亦云支提，此云方墳」[0112c17]；智顗「如塔，此云方墳，亦名靈廟」[0079a22]；玄奘作「靈廟」[0981c29]、真諦·笈多作「支提·支帝」、義淨作「制底」）·
尊重弟子／似佛／大師·尊重處·同梵行 śiṣya ／ śāstṛ-sthānīya ／ sabrahmacārin（羅什·義淨作「弟子」，流支作「似佛」[0754a24]，玄奘「大師所住·尊重處所·同梵行者」[0982a03–a04]，世親 T1513「所依身成如大師尊重性」[0878b11]）·
法身舍利（窺基「如佛塔廟者，此是十方諸佛真法身……碎身舍利但一化佛之體，此《般若經》一切諸佛真法身故」[0138c21–c24]）·
等流（世親 T1513「此法門乃是諸佛親所證會等流之性」[0878b13–b14]；謂從諸佛證法所流之教）·
尊重二處（所說處·能說人；世親 T1511「尊重於二處」[0787a05·a07–a08]）·
最上第一希有之法（窺基科「難作」[0139a02]；智顗「希有之法是菩提」[0079a26]）。〔梵文發音輔助；「弟子／似佛／大師·同梵行」之譯異見目二。〕
六、譬喻・修辭（如佛塔廟之比擬 · 處尊人尊之鋪陳）
本分無具象譬喻（虛空喻在分四·須彌山喻在分十一）。修辭之要在「如塔廟」之比擬與「何況」之層遞：(甲) 比擬——以世間最尊之「佛塔廟」喻經所在之地，借世人敬塔之極以顯經處之貴（吉藏「實應過塔，但世間敬塔以為尊極，是故今借以喻耳」[0112c24–c25]、智顗「但世人敬塔故，令說處如塔」[0079a24–a25]——古德並點此為「借喻」：般若實過於塔，借塔之尊以況之）。(乙) 層遞（何況）——「乃至四句偈」之隨說已如塔廟（處尊之下限），「何況」盡能受持讀誦則成最上希有（人尊之上推）；由下及上、由處及人，一「何況」翻進。智顗以「非果而果·非因而因」狀此翻轉（「非果而果即為有佛，非因而因即以尊重」[0079b01–b03]）——經非佛果而稱有佛、持非佛因而稱可尊，正以借況顯尊之筆。此目於本分以「塔廟比擬·何況層遞」見其修辭，具象譬喻則於分四·分十四·分二十六·分三十二加重。
七、互讀
- 三十頌（T1586）：圓成實·轉依（v.29）·了因所顯——本分「經在處則為有佛（諸佛真法身所託）」即「法身·了因」之經語對應；與分八「從此經出·了因所得」同脈。
- 二十論（T1590）：唯識無境·共相識變——「經在處則為有佛」非謂境上實有佛，乃法身所託、識所現之尊；可與二十論「識變」之理互看（系聯，relevant-only）。
- 辯中邊論（T1600）：辯真實品·無為真如——「則為有佛」之法身即無為真如之了因所顯，與辯中邊三性·真實說相通。
- 攝大乘論（T1594）：彼果智分·三身（自性／受用／變化身）——真法身／化身（碎身舍利）之分〔見目八〕，即攝論三身之法身／化身判；經為法身所託，本分之論本。
- 成唯識論（T1585）：法身·了因（無為真如非生因所生，唯了因所顯）·等流——「經為諸佛證法等流·了因所顯」之技術語本〔世親等流讀見目四〕。
- 心經（T251）：「三世諸佛依般若波羅蜜多故得阿耨多羅三藐三菩提」——諸佛依般若而成，與本分「經所在則為有佛·此法門為諸佛證法勝因」同一「般若為諸佛之母／勝因」之旨〔吉藏『此經諸佛之母』之讀見目四〕。
本分「經在處則為有佛·尊重二處」，即三十頌·成唯識論「法身·了因·等流」之經語對應；「般若為諸佛之母」即心經「三世諸佛依般若得菩提」之同旨。釋慧鏡命題「金剛經以經語說成唯識論以技術語說者」〔摘自《從百法到金剛》S5-P10〕：金剛經「經在處則為有佛」一語，世親論以「了因·法身·等流殊勝」之技術語說同一事〔古德法身舍利·等流之讀見目四〕。〔約定：只列實相關者，不強挂——系聯，非湊數。成唯識論 起草中，穩定名引、俟成增鏈。〕
八、東西對觀（西方視角 · 對觀，非裁奪）
- 「經所在之處則為有佛」之經為法身所託 ↔ 西方宗教學之「聖典神聖化／聖物崇拜（relic cult）」、德希達之「文本性（textuality）」（意義由文本所生）：西方或讀為「經卷被當作聖物·替代佛身」之宗教社會學現象，或讀為「文本作為意義之源」之語言哲學；古德判此非「經卷即佛」之物化，乃經為諸佛真法身之所託（窺基「謂碎身舍利但一化佛之體，此《般若經》一切諸佛真法身故也」
[0138c22–c24]）——法身（無為真如）非經卷之物質性，乃經為其了因所顯。物化之聖物與了因之法身，正一可注之別。 - 「尊重二處（處·人）·如塔廟」之以世法之尊況出世之尊 ↔ 西方價值論之「象徵價值／神聖性建構（Durkheim 之 le sacré）」：西方多就社會如何建構神聖立論（敬塔·敬經乃集體象徵）；古德明標此為借況——般若實過於塔，借世人敬塔之極以顯經處之尊（吉藏
[0112c24–c25]、智顗[0079a23–a25]），是「以淺況深」之方便，非神聖性之社會建構而已。 - 「尊重弟子／似佛／同梵行」之譯歧 ↔ 西方語文學之「異本·譯傳」：六漢譯此句歧出（弟子·似佛·大師·尊重處·同梵行），正西方校勘學所樂考之異文；然古德二讀（讚持經人如佛弟子／讚其地如師所住·同梵行共尊）並存而不裁（世親「成如大師尊重性」
T1513 0878b11），是義之兩存，非校勘以定一是。 - 對觀之要：西方傾向以「聖典·聖物·神聖性」為宗教現象或文本哲學之命題（經如何被神聖化、文本如何生義）；古德以「經在處則為有佛·尊重二處」為法身了因·等流殊勝之讀——經之尊根於其為諸佛證法之等流·了因所顯，是可修可證之義理，非僅神聖性之建構。建構與了因之別，正是東西之一可注。
- （本目為西方視角之對觀；經與唯識讀法始終為主，西方為旁參，非裁奪義理。具體文獻屬研究者考索之事。）
九、校本定位
羅什 T0235 [0750a06–a10]（原典 · 尊重正教分）。六譯本隨說是經一段 [出處] 見目二：流支 T0236a [0754a19–a24] · 真諦 T0237 [0763b19–b25] · 笈多 T0238 [0768b17–b22] · 玄奘 T220⑨ [0981c27–0982a04] · 義淨 T0239 [0773a17–a22]。 科判／論本：無著 T1510a [0757b08–09·0758c03·0762a11–a18] · 世親 T1511 [0786c15–c20·0787a04–a13] · 世親 T1513 [0878b07–b16]。 古德：吉藏 T1699 [0112c12–0113a04] · 智顗 T1698 [0079a20–b03] · 窺基 T1700 [0138c15–0139a03]。
1 · Placement in the Sectioning Schemes (where the sūtra dwells · place honoured, person honoured)
| Sectioning scheme | Placement of this division |
|---|---|
| Zhaoming 32 divisions | Division 12, Revering the True Teaching (尊重正教分) |
| Shi Huijing §17 two-part | First half (emptiness of beings · breaking the four marks · the affliction-hindrance; the honour of the place where the sūtra dwells and of the person who keeps it) |
| Dao’an’s three-part schema | Main-teaching division · continuation of the merit-weighing of keeping the sūtra (praising the place of the sūtra · extolling the keeper) |
| Asaṅga’s eighteen abodes, T1510 | Ninth abode, keeping clear of the distraction of following outer treatises (the ninth of the eighteen abodes [0757b08–09]; the eight-abode collation gathers it under the abode of being free of hindrance (the remaining twelve kinds) [0758c03], the fifth of the twelve hindrances, “keeping free of the distraction of relishing outer treatises”); this passage is the text of the “four reasons displaying the surpassing distinction of this Dharma” ([0762a11–a21]) |
| Vasubandhu’s twenty-seven doubts, T1511/T1513 | The doubt “why does keeping and expounding this sūtra surpass the merit of that gift of wealth” — answered by “honouring at two places (the place where it is spoken · the person who can speak it), this Dharma-gate being the surpassing cause for the witnessed Dharma of all Tathāgatas” (T1511 0787a05–a11／T1513 0878b08–b13) |
| Jizang (Three-Treatise), T1699 | “『復次，隨說是經』下……此下第二、歎經之處及美受持之人，明經在處則處貴、在人則人尊” [0112c12–c15]; “就文有四” [0112c15] |
| Zhiyi (Tiantai), T1698 | “『復次』下，明處重……『是人成就最上』下，明人尊” [0079a20–a25] |
| Kuiji (Yogācāra), T1700 | “述曰，自下第二釋所以也……一者、在處處勝、在人人尊” [0138c15–c18]; bridging the eighteen-abode scheme directly: “依無著釋者，此一段文即是十八差別中第九遠離隨順外論散亂，故第四離障住處，十二中第五離樂外論散亂也” [0138c24–c27] |
Sense of where-the-sūtra-dwells: this division turns from the foregoing merit-weighing (division 11, the seven jewels of three-thousand worlds as many as the Ganges’ sands set against four lines kept of the sūtra) — there the abundance of merit was used to throw the surpassing of sūtra-keeping into relief; here it praises directly the honour of the place where the sūtra is, and of the person who keeps it: where this sūtra is expounded, the world’s gods and men are to make offering as to a stūpa; the one who can fully keep and recite it fulfils the highest, rarest of dharmas, and is as a Buddha’s disciple; where the sūtra dwells, there is the Buddha. The three ancient masters alike judge this division to be the two matters of “praising the place · praising the person” (Jizang “歎經之處及美受持之人” [0112c13–c14]; Zhiyi “明處重·明人尊” [0079a20·a25]; Kuiji “在處處勝·在人人尊” [0138c18]). Asaṅga judges the passage to be the ninth of the eighteen abodes, “keeping clear of the distraction of following outer treatises” — that one cultivate by this prajñā and not take up the reading of outer treatises — by four reasons displaying the surpassing distinction of this Dharma (1 gathering-in of merit · 2 offering by gods and the rest · 3 hard to do · 4 giving rise to mindfulness of the Tathāgata and the like [0762a11–a17]); Kuiji maps the four reasons onto the sūtra-text directly (see register 4). Vasubandhu’s two recensions read it throughout as “honouring at two places” (the place spoken · the person who speaks; see register 4). This division has no “is-not” formula (its Yogācāra sense: see register 3).
2 · Collation of the Variant Translations (six Chinese versions · the “wherever this sūtra is expounded” passage)
Key clauses: wherever this sūtra is expounded, down to a four-line gāḍhā / gods, men, asuras make offering as to a stūpa (支提 · 靈廟 · 制底) / keeping and reciting fulfils the highest and rarest / where the sūtra is, there is the Buddha / or a disciple to be revered (似佛 · 大師 · 尊重處)
| Version | The “wherever this sūtra is expounded” passage (verbatim excerpt) | [loc] |
|---|---|---|
| Kumārajīva T235 (root) | 「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，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，若是經典所在之處，則為有佛，若尊重弟子。」 | 0750a06–a10 |
| Bodhiruci T236 | 「復次，須菩提！隨所有處，說是法門，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。何況有人，盡能受持讀誦此經。須菩提！當知是人成就最上第一希有之法。若是經典所在之處，則為有佛，若尊重似佛。」 | 0754a19–a24 |
| Paramārtha T237 | 「復次，須菩提！隨所在處，若有人能從是經典，乃至四句偈等，讀誦講說。當知此處於世間中即成支提，一切人、天、阿修羅等，皆應恭敬。何況有人盡能受持讀誦如此經典，當知是人則與無上希有之法而共相應。是土地處，大師在中，或隨有一可尊重人。」 | 0763b19–b25 |
| Dharmagupta T238 | 「雖然復次時，善實！此中地分，此法本乃至四句等偈，為他等說，若分別，若廣說，若彼地分支帝有天、人、阿脩羅世。何復言，善實！若此法本，持當、讀當、誦當，他等及分別廣說當，最勝彼希有具足當有。此中，善實！地分，教師遊行別異，尊重處相似，共梵行。」 | 0768b17–b22 |
| Xuanzang T220⑨ | 「復次，善現！若地方所於此法門乃至為他宣說、開示四句伽他，此地方所尚為世間諸天及人、阿素洛等之所供養如佛靈廟，何況有能於此法門具足究竟、書寫、受持、讀誦、究竟通利，及廣為他宣說、開示、如理作意！如是有情成就最勝希有功德。此地方所大師所住，或隨一一尊重處所，若諸有智、同梵行者。」 | 0981c27–0982a04 |
| Yijing T239 | 「妙生！若國土中有此法門，為他解說，乃至四句伽他，當知此地，即是制底，一切天、人、阿蘇羅等，皆應右繞而為敬禮；何況盡能受持讀誦，當知是人則為最上第一希有。又此方所，即為有佛，及尊重弟子。」 | 0773a17–a22 |
What the variants turn on:
- 「如佛塔廟／支提／靈廟／制底」: Kumārajīva and Bodhiruci give 「如佛塔廟」; Xuanzang 「如佛靈廟」
[0981c29]; Paramārtha 「即成支提」[0763b21], Dharmagupta 「支帝」[0768b19], Yijing 「即是制底」[0773a19]— all are renderings of caitya／stūpa (支提·支帝·制底 = transcription; 塔廟·靈廟·方墳 = translation by sense). The ancient masters mark the identity expressly: Jizang 「塔婆，外國語亦云支提，此云方墳」[0112c17]; Zhiyi 「如塔，此云方墳，亦名靈廟」[0079a22](see register 5). - 「則為有佛，若尊重弟子」: this is where the six versions diverge most. Kumārajīva 「則為有佛，若尊重弟子」
[0750a10], Yijing likewise 「即為有佛，及尊重弟子」[0773a21–a22](both reading “disciple,” 弟子); Bodhiruci alone 「則為有佛，若尊重似佛」[0754a23–a24](reading “like a Buddha,” 似佛, not 弟子); Paramārtha 「大師在中，或隨有一可尊重人」[0763b24–b25]; Xuanzang 「大師所住，或隨一一尊重處所，若諸有智、同梵行者」[0982a03–a04], Dharmagupta 「教師遊行別異，尊重處相似，共梵行」[0768b22](Xuanzang · Dharmagupta · Paramārtha gloss it by “great teacher／teacher · place to be revered · fellow follower of the holy life”). The split between “disciple” (śiṣya) and “like-a-Buddha · great teacher · place to be revered · fellow follower (śāstṛ-sthānīya／gurusthānīya／sabrahmacārin)” hangs on whether the Sanskrit of this clause praises the keeper of the sūtra as a Buddha’s disciple or praises the place as a teacher’s dwelling, to be honoured together with fellow holy-livers — the ancient masters preserve both readings (Jizang’s 「文殊、普賢」 as the revered disciples[0113a02–a03]; Vasubandhu’s 「能說人成如大師尊重性」T1513 0878b10–b11, see register 4). - 「隨說是經／隨所有處／隨所在處／若國土中有此法門」: Kumārajīva 「隨說是經」
[0750a06], Bodhiruci 「隨所有處，說是法門」[0754a19], Paramārtha 「隨所在處」[0763b19], Xuanzang 「若地方所」[0981c27], Yijing 「若國土中有此法門」[0773a18], Dharmagupta 「此中地分」[0768b17]— the weight falls on the “place (地分·地方所·地)” where the sūtra is; all versions alike hang the praise upon the “place.” - The two tiers, “down to a four-line gāḍhā” / “fully keeping and reciting”: all six set up a weighing in two tiers — down to the mere expounding of “a four-line gāḍhā” it is already like a stūpa (the place honoured), and up to “fully keeping and reciting” it fulfils the highest and rarest (the person honoured); the single pivot “how much more” (何況) draws the honour of the person out of the honour of the place (Jizang’s 「就文有四」, Kuiji’s 「在處處勝·在人人尊」 division rests on this; see registers 1, 4).
3 · “Is-Not” and the Three Natures (this division has none · marking its Yogācāra sense)
This division has no “X — is-not-X — is called X” formula (the “is-not” is dense in division 13; division 12 stands between two “is-not” divisions, as the text of praising-place, praising-person). Its Yogācāra sense lies in two places: “where the sūtra is, there is the Buddha · the sūtra as the revealing-cause of the witnessed Dharma” and “honouring at two places.”
First, the Yogācāra reading of “where the sūtra dwells, there is the Buddha” (Dharma-body · revealing-cause): that where the sūtra is, there is the Buddha, does not mean the sūtra-scroll is the form-body Buddha; it means this prajñā is that on which the true Dharma-body of all Buddhas is borne (Kuiji: 「『如佛塔廟』者，此是十方諸佛真法身故，謂碎身舍利但一化佛之體，此《般若經》一切諸佛真法身故也」[0138c21–c24]). Mapped against the three natures: the sūtra’s scroll and words (the other-dependent · the mark of the verbal Dharma-body) → that which is borne is not the form-marked body of a Buddha (dispelling the wholly-imagined grasping at the “relic-fragments of a transformation-Buddha”) → but is where the true Dharma-body of all Buddhas resides (the perfectly-accomplished · what the revealing-cause of the unconditioned true suchness makes manifest). This is of one vein with division 8’s “all Buddhas and the dharmas of awakening issue from this sūtra · gained through the revealing-cause” (see division 8, registers 3 and 4) — the sūtra is the revealing-cause of the witnessed Dharma (it makes the Dharma-body manifest), so where the sūtra is, there the Dharma-body resides, that is “there is the Buddha.”
Second, the Yogācāra reading of “honouring at two places” (the place spoken · the person who speaks): Vasubandhu’s two recensions do not read this division as an “is-not” but read it as honouring at two places — the place where it is spoken (where the sūtra is) and the person who can speak it (the keeper of the sūtra); both are honourable because they are the outflow · surpassing cause of the witnessed Dharma of all Tathāgatas (Vasubandhu T1511 「此法門與一切諸佛如來證法作勝因故」[0787a11]／T1513 「諸佛親所證會等流之性」[0878b13–b14], see register 4). The outflow (等流) is the teaching that streams from the non-discriminating wisdom · true suchness of all Buddhas (of one with division 10’s reading of the “knowledge-perfuming Yogācāra path · knowledge as outflow of the Yogācāra-nature,” see division 10, register 3). So the honour of the two places is rooted in the sūtra as the outflow of the witnessed Dharma · what the revealing-cause makes manifest, not in an outward honour of marks.
〔This division has no “is-not,” so no three-nature line-by-line of X/即非X/是名X is applied; its Yogācāra sense is as above, on the reading of “revealing-cause · Dharma-body · outflow.” The overall thesis of the “is-not” three-part formula mapping the three natures: see Shi Huijing’s The Three-Part “Is-Not” Formula Mapping the Yogācāra Three Natures (S5-P01); this division, having no “is-not,” marks its Yogācāra sense — one instance of that mapping at the position of “where the sūtra dwells.”〕
4 · Variant Readings of the Ancient Masters (honouring at two places · four reasons · relic of the Dharma-body · by school)
Core — Vasubandhu’s Vajracchedikā treatise “honouring at two places” (both recensions present) + Asaṅga’s “four reasons displaying the surpassing distinction of the Dharma” + the three ancient masters’ “praising place · praising person”: the ancient masters read this division alike as the two matters of “place honoured · person honoured”; Vasubandhu marks it directly as “honouring at two places (the place spoken · the person who speaks),” Asaṅga assigns it to the ninth of the eighteen abodes (keeping clear of the distraction of outer treatises · four reasons), and Kuiji forms the bridge between the two.
Vasubandhu T1511 (Bodhiruci’s rendering), treatise-verse [0787a05–a06]:
「尊重於二處，因習證大體；彼因習煩惱，此降伏染福。」
「尊重於二處者，一者所說處，隨何等處說此經，令生尊重奇特相故；二者能說人，隨何等人能受持及說，以尊重經論故，非七寶等隨何處捨、隨何人能捨，如是生敬重故，此法門與一切諸佛如來證法作勝因故」[0787a07–a11]. Of “the Tathāgata has no dharma spoken,” 「無有一法唯獨如來說、餘佛不說故」[0787a12–a13]. (Note: the two lines 「因習證大體·降伏染福」 the treatise carries on into division 13’s “particles-and-worlds” simile to gloss — the merit of jewel-giving is the cause that defiles by affliction, while keeping the sūtra subdues the defiling merit and habituates the witnessing of the great substance of the Dharma-body [0787a13–a25]; the honour of the two places in this division is what that “witnessing the great substance · subduing the defiling merit” hangs upon.)
Vasubandhu T1513 (Yijing’s rendering), treatise-stanza [0878b08–b09]:
「兩成尊重故，由等流殊勝；煩惱因性故，由劣亦勝故。」
「言『兩成尊重』者，由所託處成制底塔故。謂是說法之地，其所依身成如大師尊重性故，即是持經之人施寶之地，及能施者無如是事故。次下經文，顯此法門乃是諸佛親所證會等流之性」[0878b10–b14] — both places (the place borne · the body on which it depends = the place where the sūtra is · the keeper of the sūtra) alike become honoured, because they are the outflow-surpassing of the witnessed Dharma of all Buddhas.
〔The two recensions mapped: honouring at two places (the place spoken · the person who speaks) = both becoming honoured (the place borne · the body depended on) · this Dharma-gate as the surpassing cause of all Buddhas’ witnessed Dharma = outflow-surpassing — the same treatise of Vasubandhu in its two Chinese renderings, names differing, sense one.〕
Asaṅga T1510 (Dharmagupta’s rendering): this division is the ninth of the eighteen abodes, “keeping clear of the distraction of following outer treatises” [0757b08–09]; the eight-abode collation gathers it under the abode of being free of hindrance (the remaining twelve kinds) [0758c03], the fifth, “keeping free of the distraction of relishing outer treatises.” 「為離樂外論散亂故，經說四種因緣，顯示此法勝異也：一攝取福德，二天等供養，三難作，四起如來等念」[0762a11–a13], anchoring each item to the sūtra: 「『以此因緣，得福多彼』者，是攝取福德。『為他若說、若授、若解釋，彼地分即是支提相』者，是天等供養。『當得具足最上希有』者，是難作。『此地分即為教師住處』，及餘『可尊重』者，是起如來等念」[0762a13–a18].
Jizang (Three-Treatise) T1699: divides it as 「『復次，隨說是經』下……此下第二、歎經之處及美受持之人，明經在處則處貴、在人則人尊」[0112c12–c15]; 「就文有四：一、明經在處則處重；二、明在人則人尊；三、釋人尊；四、釋處重」[0112c15–c16]. On 「如塔」: 「塔婆，外國語亦云支提，此云方墳。然為尊法身是故敬塔，為重此經故供養所在處」[0112c17–c18]; citing the Mahāprajñāpāramitā that relics fall short of the prajñā-scroll, to make plain 「實應過塔，但世間敬塔以為尊極，是故今借以喻耳」[0112c24–c25]. On 「則為有佛」: 「此經諸佛之母，能生諸佛及三乘十地……波若與佛無二無別，故云『則為有佛』也」[0112c27–0113a02]. On 「及尊重弟子」: 「此處乃有文殊、普賢，非止目連、身子」[0113a02–a03].
Zhiyi (Tiantai) T1698: 「『復次』下，明處重。一切世間總明處貴，天、人、修羅略明三善道。供養如塔，此云方墳，亦名靈廟，尊法身故敬塔，為重經故貴說經處」[0079a20–a23]; citing the Mahāprajñāpāramitā 「舍利起塔不及般若，何故說處如塔？其義實爾，但世人敬塔故，令說處如塔」[0079a23–a25]. 「『是人成就最上』下，明人尊。法妙人稱，理故宜然，希有之法是菩提」[0079a25–a27]. 「『若是經典』下，總明。經所在之處即為有佛、尊重、弟子……非果而果即為有佛，非因而因即以尊重，弟子謂普賢、文殊等」[0079a28–b03].
Kuiji (Yogācāra) T1700: 「述曰，自下第二釋所以也。於中有三復次，何以多財布施不如少受、持耶？……一者、在處處勝、在人人尊故」[0138c15–c18]. On 「如佛塔廟」: 「此是十方諸佛真法身故，謂碎身舍利但一化佛之體，此《般若經》一切諸佛真法身故也」[0138c21–c24]. Bridging to Asaṅga’s eighteen abodes: 「依無著釋者，此一段文即是十八差別中第九遠離隨順外論散亂，故第四離障住處，十二中第五離樂外論散亂也，謂令依此般若修學，不令習讀外典籍故」[0138c24–c27]; mapping the four reasons onto the sūtra-text: 「一者、攝取福德，如經『得福多彼』；二者、天等供養，如經『隨所有處』等；三、難作，如經『成就最上、希有』；四者、起如來念，如經『則為有佛』等」[0139a01–a03].
The three streams of the ancient masters (Three-Treatise · Tiantai · Yogācāra) read this division alike as the two matters of “place honoured · person honoured,” and converge alike on Vasubandhu’s “honouring at two places” (the place spoken · the person who speaks) and Asaṅga’s “four reasons” (gathering merit · offering by gods · hard to do · giving rise to mindfulness of the Tathāgata). The place where the sūtra is can be honoured because it is that on which the relic of all Buddhas’ true Dharma-body is borne (Kuiji) · the mother of all Buddhas (Jizang) · honoured-as-a-stūpa for the Dharma-body’s sake (Zhiyi); the keeper of the sūtra can be honoured because he bears this rarest of dharmas, and is as a Buddha’s disciple (like-a-Buddha · great teacher · fellow holy-liver). This is the ancient masters’ settled reading of this division’s “revering the true teaching”; its Yogācāra root is just in Vasubandhu’s “outflow-surpassing · this Dharma-gate as the surpassing cause of all Buddhas’ witnessed Dharma” (
T1511 0787a11／T1513 0878b13–b14), with Kuiji glossing the place-where-the-sūtra-is directly as “the true Dharma-body of all Buddhas of the ten directions” ([0138c22–c23]).
5 · Terminology
塔廟／支提／靈廟／制底 caitya ／ stūpa (Jizang 「塔婆，外國語亦云支提，此云方墳」[0112c17]; Zhiyi 「如塔，此云方墳，亦名靈廟」[0079a22]; Xuanzang gives 「靈廟」[0981c29], Paramārtha · Dharmagupta give 「支提·支帝」, Yijing 「制底」) ·
尊重弟子／似佛／大師·尊重處·同梵行 śiṣya ／ śāstṛ-sthānīya ／ sabrahmacārin (Kumārajīva · Yijing give 「弟子」, Bodhiruci 「似佛」[0754a24], Xuanzang 「大師所住·尊重處所·同梵行者」[0982a03–a04], Vasubandhu T1513 「所依身成如大師尊重性」[0878b11]) ·
法身舍利 the relic of the Dharma-body (Kuiji 「如佛塔廟者，此是十方諸佛真法身……碎身舍利但一化佛之體，此《般若經》一切諸佛真法身故」[0138c21–c24]) ·
等流 outflow (Vasubandhu T1513 「此法門乃是諸佛親所證會等流之性」[0878b13–b14]; the teaching that streams from the witnessed Dharma of all Buddhas) ·
尊重二處 honouring at two places (the place spoken · the person who speaks; Vasubandhu T1511 「尊重於二處」[0787a05·a07–a08]) ·
最上第一希有之法 the highest, foremost, rarest of dharmas (Kuiji classes it under “hard to do” 「難作」[0139a02]; Zhiyi 「希有之法是菩提」[0079a26]). 〔Sanskrit as a pronunciation aid; for the translation-variants of 「弟子／似佛／大師·同梵行」 see register 2.〕
6 · Simile and Rhetoric (the figure of “as a Buddha-stūpa” · the build-up of place-honoured, person-honoured)
This division has no concrete simile (the empty-space simile is in division 4 · the Sumeru simile in division 11). The point of its rhetoric lies in the figure of “as a stūpa” and the climbing tier of “how much more”: (a) the figure — taking the most honoured thing of the world, a “Buddha-stūpa,” as the figure for the place where the sūtra is, borrowing the utmost of the world’s reverence for stūpas to display the preciousness of the sūtra’s place (Jizang 「實應過塔，但世間敬塔以為尊極，是故今借以喻耳」[0112c24–c25]; Zhiyi 「但世人敬塔故，令說處如塔」[0079a24–a25] — the ancient masters jointly note this as a borrowed figure: prajñā in truth surpasses a stūpa, and the stūpa’s honour is borrowed to liken to it). (b) the climbing tier (how much more) — the mere expounding of “a four-line gāḍhā” is already as a stūpa (the lower bound of place-honoured), and “how much more” one who can fully keep and recite, who fulfils the highest and rarest (the upward push to person-honoured); from low to high, from place to person, the single “how much more” turns the matter up a step. Zhiyi states this turn as 「非果而果·非因而因」 (「非果而果即為有佛，非因而因即以尊重」[0079b01–b03]) — the sūtra is not the Buddha-fruit yet is called “there is the Buddha,” the keeper is not the Buddha-cause yet is called honourable, just by the brush-stroke of displaying honour through a borrowed figure. This register shows its rhetoric in this division as “the stūpa-figure · the climbing tier of how-much-more”; concrete simile is weighted in division 4 · division 14 · division 26 · division 32.
7 · Cross-Reading
- Thirty Verses (T1586): the perfectly-accomplished · transformation of the basis (v.29) · what the revealing-cause makes manifest — this division’s “where the sūtra is, there is the Buddha (that on which all Buddhas’ true Dharma-body is borne)” is the sūtra-wording correspondence of “Dharma-body · revealing-cause”; of one vein with division 8’s “issuing from this sūtra · gained through the revealing-cause.”
- Twenty Verses (T1590): consciousness-only without object · the consciousness-transformation of shared marks — “where the sūtra is, there is the Buddha” does not mean there is a real Buddha out there in the object-field, but is the honour of the Dharma-body borne, made present by consciousness; may be read against the Twenty Verses’ principle of “consciousness-transformation” (linkage, relevant-only).
- Madhyānta-vibhāga (T1600): chapter on the real · the unconditioned true suchness — the Dharma-body of “there is the Buddha” is what the revealing-cause of unconditioned true suchness makes manifest, connecting with the Madhyānta-vibhāga’s three natures · its account of the real.
- Mahāyāna-saṃgraha (T1594): chapter on the fruit-wisdom · the three bodies (self-nature / enjoyment / transformation body) — the division of true Dharma-body / transformation body (relic-fragments) 〔see register 8〕 is just the Saṃgraha’s Dharma-body / transformation-body distinction among the three bodies; the sūtra is that on which the Dharma-body is borne, the treatise-ground of this division.
- Cheng weishi lun (T1585): Dharma-body · revealing-cause (the unconditioned true suchness is not produced by a producing-cause, only made manifest by a revealing-cause) · outflow — the technical-language source for “the sūtra as the outflow of all Buddhas’ witnessed Dharma · what the revealing-cause makes manifest” 〔Vasubandhu’s outflow reading: see register 4〕.
- Heart Sūtra (T251): 「三世諸佛依般若波羅蜜多故得阿耨多羅三藐三菩提」 — that all Buddhas become Buddhas in reliance on prajñā is of one purport with this division’s “where the sūtra is, there is the Buddha · this Dharma-gate as the surpassing cause of all Buddhas’ witnessed Dharma,” the single sense of “prajñā as the mother / surpassing cause of all Buddhas” 〔Jizang’s reading 「此經諸佛之母」: see register 4〕.
This division’s “where the sūtra is, there is the Buddha · honouring at two places” is the sūtra-wording correspondence of the Thirty Verses’ and Cheng weishi lun’s “Dharma-body · revealing-cause · outflow”; “prajñā as the mother of all Buddhas” is of one purport with the Heart Sūtra’s “all Buddhas of the three times, in reliance on prajñā, attain awakening.” Shi Huijing’s thesis, “what the Diamond Sūtra says in sūtra-wording, the Cheng weishi lun says in technical language” 〔from From the Hundred Dharmas to the Diamond, S5-P10〕: the single phrase “where the sūtra is, there is the Buddha” is what Vasubandhu’s treatise states in the technical language of “revealing-cause · Dharma-body · outflow-surpassing” 〔the ancient masters’ relic-of-the-Dharma-body · outflow reading: see register 4〕. 〔Convention: list only what is genuinely pertinent, no forced pegging — linkage, not padding. The Cheng weishi lun is in drafting; cite by stable name, link to be added when sealed.〕
8 · East–West Observation (Western perspective · observation, not adjudication)
- The sūtra as that on which the Dharma-body is borne, in “where the sūtra dwells, there is the Buddha” ↔ the “sacralization of scripture / relic cult” of Western religious studies, and Derrida’s “textuality” (meaning generated by the text): the West may read it as the sociology-of-religion phenomenon of “the scroll being treated as a sacred object · standing in for the Buddha’s body,” or as the language-philosophy of “the text as the source of meaning”; the ancient masters judge this to be no reification of “the scroll is the Buddha,” but the sūtra as that on which the true Dharma-body of all Buddhas is borne (Kuiji 「謂碎身舍利但一化佛之體，此《般若經》一切諸佛真法身故也」
[0138c22–c24]) — the Dharma-body (the unconditioned true suchness) is not the scroll’s materiality, but what the sūtra as its revealing-cause makes manifest. The reified sacred object and the revealing-cause Dharma-body — there is one note worth marking. - “Honouring at two places (place · person) · as a stūpa,” the display of the supramundane honour through the world’s honour ↔ the “symbolic value / construction of the sacred” of Western axiology (Durkheim’s le sacré): the West largely argues from how society constructs the sacred (reverence for stūpas · for the sūtra as a collective symbol); the ancient masters mark this expressly as a borrowed figure — prajñā in truth surpasses a stūpa, and the world’s utmost reverence for stūpas is borrowed to display the honour of the sūtra’s place (Jizang
[0112c24–c25], Zhiyi[0079a23–a25]), a skilful means of “displaying the deep through the shallow,” not merely a social construction of sacredness. - The translation-divergence of “disciple / like-a-Buddha / fellow holy-liver” ↔ the “variant recensions · transmission of translation” of Western philology: the six Chinese versions diverge on this clause (disciple · like-a-Buddha · great teacher · place to be revered · fellow holy-liver), just the kind of variant Western textual criticism delights to study; yet the ancient masters keep both readings (praising the keeper of the sūtra as a Buddha’s disciple / praising the place as a teacher’s dwelling, honoured together with fellow holy-livers) standing without adjudicating (Vasubandhu 「成如大師尊重性」
T1513 0878b11) — both senses kept, not a collation to settle one as right. - The point of the observation: the West tends to take “sacred scripture · sacred object · sacredness” as a proposition of the sociology of religion or the philosophy of the text (how the sūtra is sacralized, how the text generates meaning); the ancient masters take “where the sūtra is, there is the Buddha · honouring at two places” as a reading of Dharma-body revealing-cause · outflow-surpassing — the sūtra’s honour rooted in its being the outflow of all Buddhas’ witnessed Dharma · what the revealing-cause makes manifest, a doctrine that can be cultivated and realized, not merely a construction of sacredness. Construction versus revealing-cause is itself one note worth marking between East and West.
- (This register is a Western-perspective observation; the scriptural and Yogācāra reading remains throughout the principal one, the West a secondary reference, not an adjudication. The specific literature is a matter for the researcher’s inquiry.)
9 · Manuscript Placement
Kumārajīva T0235 [0750a06–a10] (root · Revering the True Teaching). The six versions’ “wherever this sūtra is expounded” passage [loc], see register 2: Bodhiruci T0236a [0754a19–a24] · Paramārtha T0237 [0763b19–b25] · Dharmagupta T0238 [0768b17–b22] · Xuanzang T220⑨ [0981c27–0982a04] · Yijing T0239 [0773a17–a22]. Sectioning / treatise sources: Asaṅga T1510a [0757b08–09·0758c03·0762a11–a18] · Vasubandhu T1511 [0786c15–c20·0787a04–a13] · Vasubandhu T1513 [0878b07–b16]. Ancient masters: Jizang T1699 [0112c12–0113a04] · Zhiyi T1698 [0079a20–b03] · Kuiji T1700 [0138c15–0139a03].
Shi Huijing · Zhiyue · jingang · Division 12 · Revering the True Teaching · apparatus · Spring 2026