金剛般若疏 2.5.5

2.5.5

雖復遍度眾生，若遍與眾生人天之樂，名為下心； 若遍與眾生二乘之樂，名曰中心； 今遍與眾生大涅槃樂，名第一心。 菩薩雖復遍與眾生大涅槃樂，或時休息，生死道長、眾生性多，云何可遍度之令得常樂？ 是故於生死中起疲厭心。 今明生死邊如虛空、眾生性邊亦如虛空，是中無生死往來亦無解脫者，故能菩薩常度眾生、誨而不倦，名為常心。 雖度眾生，而不見眾生可度，是名菩薩不顛倒心。 以建此四心，住菩薩道，得大利益，故論云「利益深心住」。 是故建此四心，則菩提心滿足，故論云「此乘功德滿」。 雖有四心，不出慈悲般若，前三是慈悲心、後一是般若心，前是功德、後是智慧，前亦是方便、後名為實慧，故發心即具福慧，亦即具二慧。 如《大經》云「發心、畢竟二不別」。 若望開善義，假名空但是空心，但得四中之一，又二慧中但得實慧意耳。 問：何故名廣大心？ 答：從所有一切眾生之類至非有想非無想已來，總攝眾生，名廣大心。 此中二句：所有一切眾生之類，此總攝眾生。 若卵生下，此有三句，別攝眾生。 第一句以一門攝眾生，謂一生門； 第二、有色、無色二門攝眾生，欲、色兩界名為有色，無色一界名為無色。 第三、以三門攝眾生，無想者，即是色界第四禪中無想天也； 非有想非無想者，無色界最後天也； 有想一句除上二處，通三界也。 問：何故不以六道攝眾生？ 答：六道不攝中陰，四生則一切攝故也。 「我皆令入無餘涅槃」者，此下第二明第一心也。 此言「無餘」者，非灰身滅智，小乘無餘，斯乃無累不盡、無復餘累，無德不圓、無復餘德，故云無餘也。 問：此乃是涅槃教意，云何釋般若文？ 答：作此問者，乃是五時教意，非經論之說。 《般若論》云「此經正辨無為法身」，與大般涅槃更復何異？ 「如是滅度無量無邊眾生」者，此下第三名為常心。 問：《般若論》云「不見眾生異於菩薩，常不離是心，名曰常心。 」此意云何？ 答：今言常心，可有二義：一者、常不離正觀心，名曰常心，則是論意不見眾生異於菩薩、不見菩薩異眾生，故眾生、菩薩皆畢竟淨，常作此觀，名曰常心。 二者、以正觀心常度眾生，不休不息，名曰常心。 何以故？ 「若菩薩有我相」下，此第四明不顛倒心。 雖常度眾生，無眾生可度，名不顛倒。 若見有眾生，則是我見。 凡夫自不能度，何能度物耶？

Although universally delivering sentient beings, if one universally gives sentient beings the happiness of humans and gods, it is called the lower mind; if one universally gives sentient beings the happiness of the two vehicles, it is called the middling mind; now, universally giving sentient beings the happiness of great nirvāṇa is called the supreme mind. Although the bodhisattva universally gives sentient beings the happiness of great nirvāṇa, at times they may take rest: the path of saṃsāra is long, and the natures of sentient beings are manifold—how could one universally deliver them and cause them to attain constant happiness? Therefore, toward saṃsāra they give rise to a mind of weariness and disgust. Now it clarifies that the limit of saṃsāra is like space, and the limit of the nature of sentient beings is also like space; within this there is no coming and going in saṃsāra, nor are there any who are liberated. Therefore, the bodhisattva is able to constantly deliver sentient beings, instructing without weariness; this is called the constant mind. Although delivering sentient beings, one does not see any sentient beings that can be delivered; this is called the bodhisattva's non-inverted mind. Because one establishes these four minds, abides in the bodhisattva path, and attains great benefit, the treatise says: "Abiding in the profound mind of benefiting." Therefore, when one establishes these four minds, the bodhicitta is perfected; hence the treatise says: "The merits of this vehicle are perfected." Although there are four minds, they do not go beyond compassion and prajñā: the first three are the mind of compassion, and the last one is the mind of prajñā; the former is merit, and the latter is wisdom; the former is also skillful means, and the latter is called real wisdom. Therefore, in bringing forth the mind, one is endowed with blessings and wisdom, and is also endowed with the two wisdoms. As the Mahāparinirvāṇa Sūtra says: "Bringing forth the mind and the ultimate [attainment] are not two or different." If compared with Kaishan's position, the emptiness of nominal designation is merely the empty mind, attaining only one of the four, and between the two wisdoms it attains only the purport of real wisdom. Question: Why is it called the vast mind? Answer: From "all classes of sentient beings" down to "neither with thought nor without thought", it universally gathers sentient beings; this is called the vast mind. Here there are two sentences: "all classes of sentient beings" universally gathers sentient beings. From "if egg-born" down, there are three sentences that separately gather sentient beings. The first sentence gathers sentient beings through one approach, namely the approach of the single [category of] birth; the second gathers sentient beings through the two approaches of with-form and formless: the desire and form realms are called with-form, and the single formless realm is called formless. The third gathers sentient beings through three approaches: "without thought" is the Heaven of Thoughtlessness in the fourth dhyāna of the form realm; "neither with thought nor without thought" is the final heaven of the formless realm; the single phrase "with thought" excludes the above two places and pervades the three realms. Question: Why not gather sentient beings through the six destinies? Answer: The six destinies do not gather the intermediate existence (antarābhava), whereas the four kinds of births gather everything; hence [it is used]. "I will cause them all to enter anupadhiśeṣa-nirvāṇa"—from here down is the second, clarifying the supreme mind. Saying "without remainder" (anupadhiśeṣa) here is not the ash-body and extinguished-wisdom of Hīnayāna anupadhiśeṣa; this means there is no burden that is not exhausted, with no further remaining burdens, and there is no virtue that is not perfected, with no further remaining virtues; hence it is called "without remainder". Question: This is the doctrinal purport of the Nirvāṇa [Sūtra]; how can it explain the text of Prajñā? Answer: One who poses this question follows the doctrinal purport of the five periods, not the statements of the sūtras and treatises. The Prajñā Treatise says: "This sūtra directly distinguishes the unconditioned dharmakāya." What difference is there between this and the Mahāparinirvāṇa? "Having thus delivered immeasurable and boundless sentient beings"—from here down is the third, named the constant mind. Question: The Prajñā Treatise says: "Not seeing sentient beings as different from the bodhisattva, and never departing from this mind, is named the constant mind." What is the meaning of this? Answer: Now, in speaking of the constant mind, there can be two meanings: first, never departing from the mind of correct contemplation is named the constant mind; that is the intention of the treatise that one does not see sentient beings as different from the bodhisattva, and does not see the bodhisattva as different from sentient beings, so that both sentient beings and the bodhisattva are ultimately pure—constantly practicing this contemplation is named the constant mind. Second, through the mind of correct contemplation, one constantly delivers sentient beings without ceasing or resting; this is named the constant mind. Why is this? From "If a bodhisattva has the mark of a self" down is the fourth, clarifying the non-inverted mind. Although constantly delivering sentient beings, there are no sentient beings that can be delivered; this is named non-inverted. If one sees that there are sentient beings, this is the view of self. An ordinary being cannot even deliver themselves; how could they deliver others?