金剛般若論會釋 1.33

1.33

總顯種性不斷有二義，一、此中已聞欲令當來佛種不斷，二、明佛能令佛種不斷，以能善攝及付囑故。此中六因依古所說，合有四解。一云，第一、住佛法外，由有疑惑，多生誹謗，今問冀答，以斷彼疑，令發信心，不生謗誹，起菩提心。二、起信解者，若先雖不疑惑誹謗，但處中位，由不聞解，不能發心，今為於彼聞法起信，入十信中前五心位。三、若入十信住第六心後信決定位，名入甚深義位。若先雖發大菩提心，猶在十信前五心位，尚斷善根，未信決定，不名入甚深義位。今為令入第六心後得信決定，深識佛法因果理智信智不退屈，由解深義，方無退信，名入深義。四、若先雖得信不退屈，入甚深義，十住位中入前六位，尚有退作二乘之心，今為彼等無退大意，入第七位後名不退。五、若先雖得入位不退，乃至得入十迴向後，得四善根，入決擇分位，猶未證達真淨法界，不名生如來家，未名住極喜地，未得法苑樂，未證諸相增上喜愛，不名生喜。今為彼等得入十地，證得法界，入後後道。六、由人信學、進趣、證達，當來正法，教、行、果三久住於世，為此六因生隨喜故，以發三問，地前、地上皆有發心、修行、斷障三義別故。結云，此是問者欲令佛種不斷故問，以上一位配，下更三義位配。

Generally revealing that the lineage is not severed has two meanings: first, having heard this here, one desires to make the future lineage of the Buddha unsevered; second, clarifying that the Buddha can make the lineage of the Buddha unsevered, because he can excellently embrace and entrust. The six causes here, relying on what was explained anciently, have four explanations in total. The first says: First, those who abide outside the Buddha-Dharma, due to having doubts, mostly give rise to slander; asking now hopes for an answer to sever their doubts, causing them to generate faith, not give rise to slander, and arouse bodhicitta. Second, giving rise to faithful understanding: if previously, though neither doubting nor slandering, they merely remained in an intermediate position and, due to not hearing and understanding, were unable to generate the mind, now for their sake they hear the Dharma and give rise to faith, entering the position of the first five minds among the ten faiths. Third, if they enter the ten faiths and abide in the sixth mind and thereafter, the position of resolute faith, it is called entering the position of profound meaning. If previously, although they generated the great bodhicitta, they were still in the position of the first five minds of the ten faiths, they might still sever roots of goodness and had not yet achieved resolute faith, so it was not called entering the position of profound meaning. Now it is to cause them to enter after the sixth mind and attain resolute faith, deeply discerning the principle and wisdom of cause and effect in the Buddha-Dharma so that faith and wisdom do not regress or falter; only through understanding the profound meaning is there faith without regression, which is called entering the profound meaning. Fourth, if previously, although they attained non-regressing faith and entered the profound meaning, they were in the first six positions among the ten abodes, they might still have the intention of regressing to the two vehicles; now, so that they have no intention of regressing from the Great Vehicle, they enter after the seventh position, which is called non-regression. Fifth, if previously, although they attained non-regression in position up to entering after the ten dedications, attained the four roots of goodness, and entered the position of the aids to penetration, they had not yet realized and attained the true and pure dharma-realm, were not called born into the Tathāgata's family, were not yet called abiding in the ground of extreme joy, had not attained the joy of the Dharma garden, and had not realized the predominant joy and affection of the marks, which is not called generating joy; now it is for their sake to enter the ten grounds, realize and attain the dharma-realm, and enter subsequent paths. Sixth, because people faithfully learn, advance, and realize and attain, the teaching, practice, and fruit of the future true Dharma will long endure in the world; to generate rejoicing on account of these six causes, the three questions are raised, because before the grounds and upon the grounds there are the distinctions of the three meanings: mind-generation, cultivation, and severing obstructions. The conclusion says: this is asked because the questioner desires to make the lineage of the Buddha unsevered; the above matches with one position, and below it will further be matched with three positions of meaning.