金剛三昧經論 1.45

1.45

論曰：此下第二如來為說。於中有二：一者讚問許說、二者對請宣說。讚問中言出世之因者，入實相觀故。出世之果者，一味解脫故。是一大事者，無上同義故。不可思議者，離言絕慮故。如《法華經》言「諸佛世尊唯以一大事因緣故出現於世。」論者釋言：一大事者，依四種義。何者為四？一者無上義，唯除如來一切智智，更無餘事。如經欲開佛知見，令眾生知得清淨故，出現於世故。佛知見者，如來能證，以如實智知彼義故。二者同義，以諸聲聞、辟支佛、佛法身平等。如經「欲示眾生佛知見故，出現於世」故。法身平等者，佛性法身無差別故。三者不知義，以諸聲聞、辟支佛等不能知彼真實處故。不知真實處者，不知究竟唯一佛乘故。如經「欲令眾生悟佛知見故，出現於世」故。四者令證不退轉地，示現欲與無量智業故。如經「欲令眾生入佛知見故，出現於世」故。今此文中一大事者亦有四義：一無上義，如上文言「諸佛智地入實法相」故。二者同義，如經「一覺了義難解難入」故。三不知義，「非諸二乘所知見」故。四令證義，「可度眾生皆說一味」故。讚問已竟。次許說中亦有二句：初句反顯不說有過、後句順明誡聽許說。

The treatise says: Below this is the second [section], in which the Tathāgata speaks on [their] behalf. Within this there are two [parts]: first, praising the question and granting permission to speak; second, expounding in response to the request. In praising the question, "the cause of transcending the world" is mentioned because of entering the contemplation of the real mark. "The fruition of transcending the world" is mentioned because it is single-taste liberation. "This is a great matter" is said because of its supreme, identical meaning. "Inconceivable" is said because it transcends words and cuts off thought. As the Saddharmapuṇḍarīka-sūtra states: "All Buddhas, World-Honoured Ones, appear in the world solely for the sake of the causes and conditions of one great matter." The commentator explains: "'One great matter' relies on four meanings. What are the four? First is the supreme meaning: excluding solely the Tathāgata's knowledge of all modes of knowledge, there is no other matter. Just as the sūtra says: '[appearing in the world] wishing to open the Buddha's knowledge and vision so as to cause sentient beings to know and attain purity.' 'The Buddha's knowledge and vision' refers to what the Tathāgata is able to realize, because He knows those meanings with knowledge that is in accord with reality. Second is the identical meaning, because the dharma-bodies of śrāvakas, pratyekabuddhas, and Buddhas are equal. Just as the sūtra says: '[appearing in the world] wishing to demonstrate the Buddha's knowledge and vision to sentient beings.' 'The dharma-body is equal' means that between Buddha-nature and the dharma-body there is no distinction. Third is the meaning of not knowing, because śrāvakas, pratyekabuddhas, and others are unable to know that place of reality. 'Not knowing the place of reality' means not knowing the ultimate, single Buddha vehicle alone. Just as the sūtra says: '[appearing in the world] wishing to cause sentient beings to awaken to the Buddha's knowledge and vision.' Fourth is causing realization of the stage of non-retrogression, manifesting the desire to bestow the karmic activities of immeasurable wisdom. Just as the sūtra says: '[appearing in the world] wishing to cause sentient beings to enter the Buddha's knowledge and vision.'" Now, in this present text, "one great matter" also has four meanings: First, the supreme meaning, as the preceding text says, "The wisdom-ground of all Buddhas enters the real character of phenomena." Second, the identical meaning, as the sūtra says, "The definitive meaning of single awakening is difficult to understand and difficult to enter." Third, the meaning of not knowing, because "it is not known or seen by those of the two vehicles." Fourth, the meaning of causing realization, because "for sentient beings who can be saved, He universally preaches the single taste." Praising the question has ended. Next, within granting permission to speak, there are also two clauses: the first clause inversely reveals that not speaking would involve a fault; the second clause directly clarifies the admonition to listen and grants permission to speak.