金剛般若論會釋 1.14

1.14

八住處中，前六住處即此七種次第是，彼後三住處通一切處，後文自解。六中第四合名離障礙，此中開為二，一、離障，二、求教授。據實求教授，亦離無教授障故，八住處中第四合名離障礙處，論下卷初亦言。今說離障處十二種障礙對治，無教授障亦入障中，今此以外求法為名，名求教授，餘說離障，故離障外說求教授。又此名證道，八住處中名為淨心，名異義同。然發心等皆雖離障，復離障等皆亦有行，各據增上為名，不相違。前十六住處，信行地中分三，一、發心住處，是十住位；波羅蜜行、欲得色身、欲得法身，是十行位；餘十二種，是十迴向位。後文牒釋中有二名不同，初、名智相至得，後、名福相至得，此依可樂對智名福，彼依證獲故名至得，又彼依能得、所得通名至得，此總對智俱總名福。

Among the eight abodes, the first six abodes are precisely these seven kinds in sequence; the latter three abodes among them pervade all abodes, as the subsequent text will explain by itself. The fourth among the six is collectively called "freedom from obstacles"; here it is opened into two: first, freedom from obstacles; second, seeking instruction. In reality, seeking instruction is also being free from the obstacle of having no instruction; hence, in the eight abodes, the fourth is collectively named "the abode of freedom from obstacles", as is also stated at the beginning of the lower fascicle of the treatise. Here, speaking of the twelve kinds of antidotes to obstacles in the abode of freedom from obstacles, the obstacle of lacking instruction is also included among obstacles; here, it is named "seeking instruction" by taking seeking the Dharma externally as its title, whereas elsewhere it is called "freedom from obstacles", and so "seeking instruction" is spoken of apart from freedom from obstacles. Furthermore, this is named "the path of realization", while in the eight abodes it is named "purifying the mind"—the names differ, but the meaning is the same. However, although arousal of the mind and so forth all involve freedom from obstacles, and furthermore freedom from obstacles and so forth all involve practice, each takes its dominant aspect as its name without contradiction. The preceding sixteen abodes are divided into three within the stage of practice through faith: 1. the abode of arousal of the mind, which is the stage of the ten abodes; pāramitā practice, the desire to attain the rūpakāya, and the desire to attain the dharmakāya, which are the stage of the ten practices; the remaining twelve kinds, which are the stage of the ten dedications. In the subsequent citations and explanations there are two different names: the first is named "attainment of the mark of wisdom", and the latter is named "attainment of the mark of merit"; this names "merit" in contrast to wisdom based on what is desirable, while that names "attainment" based on realization and acquisition. Furthermore, that refers to both the capable-of-attaining and the attained collectively as "attainment", whereas this refers to both collectively as "merit" in contrast to wisdom.