金剛般若論會釋 1.29

1.29

七立名中有二，初、問，後、答。答中有三，初、解金剛，次、解能斷并般若體，後、重解不共義。初解金剛有二，初、顯金剛通能治、所治二義相；後、解能治金剛，如說入正見行、入邪見行者，正見謂正定聚，邪見謂邪定聚，行善惡行，能入彼聚，名彼二行。或汎指言，如說說善惡二人行善惡，此行入正見聚類，此行入邪見聚類，邪正雖殊，俱名見行。今者能治三慧，所治二障，染善雖殊，俱名金剛。《涅槃》經云，金剛極堅，萬物不能壞，除白羊角及以龜甲。智障雖堅，凡夫俗智、二乘菩提智皆不能斷；惑障雖堅，凡夫智不能斷種，二乘真智不能斷習；唯發大乘佛菩提心，三慧方能折伏或斷，此喻入邪見行。又如玉石性極堅牢，非物所壞，唯除金剛方能摧破；二障亦爾，性極堅牢，非凡俗智、二乘真智之所摧壞，大乘三慧如彼金剛方能伏斷，究竟斷位金剛修慧，故經唯說金剛喻定，此喻正見行。是謂金剛名有二義相，一、所破義，二、能破義，非是能斷亦有二義，非所斷故，亦非以金剛及能斷為有二義故，邪正二見喻不相應故，故不可以金剛唯為所斷，智因堅細不成故，亦不可以金剛唯為能斷，二義相不成故。由此應如此中所解，然文略不解。出所治金剛，於能斷中菴含方顯，解能治金剛中，標細牢固。以隋時翻國諱堅，遂改為細。智固者種子，不可壞者現行；現行中初是聞、思，後是修慧；修慧之中，初是有漏修，後是無漏修；無漏修中，初是十地位，後是如來位；十地中，初加行道，後是無間、解脫道；無間、解脫道中，初是無間道，後是解脫道。佛位中，初是種子，後是現行。能斷中，聞、思修為能斷，觀照能斷之體。七地已前，初二有漏，後一通二。設前二慧修中通成，雖無文說，然為修慧等，別時起作用，八地已上念念俱能起二用，初二伏惑，後一正斷。如金剛斷處而斷者，智如金剛，所斷如玉石，二障處而斷。又障如金剛，能斷為地如白羊角，聞、思、修能斷處而斷。

In the seventh [section], establishing the title, there are two parts: first, the question; second, the answer. In the answer there are three parts: first, explaining “diamond” (vajra); second, explaining “cutter” (chedikā) and the essence of prajñā; third, re-explaining the uncommon meaning. In the first part, explaining “diamond”, there are two: first, revealing the characteristics of “diamond” as pervading both the antidotes and what is to be countered; second, explaining the diamond that is the antidote. As it is said regarding those who enter the practice of right view and those who enter the practice of wrong view: “right view” refers to the group determined for the right, and “wrong view” refers to the group determined for the wrong; practicing good or evil deeds by which one can enter those groups is called those two practices. Or to speak generally, it is as saying that two people, good and bad, practice good and evil, and these practices enter the category of the group of right view or enter the category of the group of wrong view; though wrong and right are different, both are called “practice of view”. Now, the three wisdoms that are the antidote and the two obstructions that are countered, though defilement and goodness are different, are both called “diamond”. The Nirvāṇa-sūtra says that a diamond is extremely hard, and the myriad things cannot break it, except for a white ram's horn and a turtle shell. Though the obstruction to omniscience is hard, neither the conventional wisdom of ordinary beings nor the bodhi-wisdom of the two vehicles can sever it; though the obstruction of afflictions is hard, the wisdom of ordinary beings cannot sever its seeds, and the true wisdom of the two vehicles cannot sever its latencies; only by generating the bodhicitta of the Great Vehicle can the three wisdoms subdue or sever them: this is an analogy for entering the practice of wrong view. Furthermore, just as jade and stone are extremely hard by nature and cannot be broken by things, except only a diamond which can crush them; so too are the two obstructions, being extremely hard by nature and cannot be crushed or broken by the conventional wisdom of ordinary beings or the true wisdom of the two vehicles; the three wisdoms of the Great Vehicle, like that diamond, are only then able to subdue and sever them, and the diamond-like cultivation wisdom at the stage of ultimate severance is why the sūtra only speaks of the diamond as an analogy for samādhi: this is an analogy for the practice of right view. Therefore, the name “diamond” has two characteristic meanings: first, the meaning of what is broken; second, the meaning of what can break. It is not that “cutter” also has two meanings, because it is not what is cut, nor is it because “diamond” and “cutter” together constitute two meanings, because the analogies of the two views, wrong and right, would not correspond. Hence, one cannot take “diamond” solely as what is cut, because the subtlety and firmness of the cause of wisdom would not be established; nor can one take “diamond” solely as what can cut, because the characteristics of the two meanings would not be established. Due to this, it should be explained as it is here, yet the text is brief and does not explain [it fully]. In bringing out the diamond that is countered, it is only made apparent in the [commentary on the] Āgamas under “cutter”. In explaining the diamond that is the antidote, it marks “subtle” and “firm”. Because during the Sui dynasty the translation avoided the taboo on the [emperor's name] “firm” (jian), it was consequently changed to “subtle”. Wisdom being “firm” refers to the seeds; “indestructible” refers to active manifestation. Among active manifestations, the first are hearing and reflection, and the last is cultivation wisdom. Within cultivation wisdom, the first is tainted cultivation, and the last is untainted cultivation. Within untainted cultivation, the first is the stage of the ten grounds, and the last is the stage of the Tathāgata. Within the ten grounds, the first is the path of application, and the last are the uninterrupted path and the path of liberation. Within the uninterrupted path and path of liberation, the first is the uninterrupted path, and the last is the path of liberation. In the Buddha stage, the first is the seeds, and the last is the active manifestation. Under “cutter”, hearing, reflection, and cultivation constitute what can cut; contemplation is the essence of what can cut. Prior to the seventh ground, the first two are tainted, and the last one pervades both. Even if the former two wisdoms are also established within cultivation—though there is no explicit text stating it—yet they give rise to their functions at distinct times for cultivation wisdom and the like; from the eighth ground upward, both functions can arise in thought-moment after thought-moment: the first two subdue afflictions, and the last one directly severs them. As for “cutting at the place where the diamond cuts”: wisdom is like the diamond, what is cut is like jade and stone, cutting at the place of the two obstructions. Furthermore, the obstructions are like the diamond, what can cut is the ground like the white ram's horn, cutting at the place where hearing, reflection, and cultivation can cut.