金剛般若論會釋 1.34

1.34

次解中有二，初、問，後、答。答中順第一解，初人可解。第二「有樂福德」等者，有先凡位不謗不信佛法三乘，但處中住意，其何在世耶？有樂為福德，未發信心，名未成就，今為令彼起信解故得入十信。第三入甚深義，即前二人深達因果得信不退。第四若已得入信不退位，名為已得不輕賤者，常住法決定出離，堪當得果，名不輕賤，入位不退。第五已得順攝，是先根熟，但在位不退後，及淨心者位不退前諸菩薩等，不由於他，起根本智，於法自證入，起後得智，於法得見，得入十地，後後亦復如是，生歡喜故。又第二解，初一人法外令入十信前五心，第二人五心前入信第六心後，信決定名信解。從初人作第二，第三入甚深義，即第二人在六住前者得入位不退中，第七住後名入深義。第四人不退轉者，已得位不退，得入初地證不退。第五為生喜者，即是次前得入初地，根已就者名為順攝，展轉得入二、三地等。若已入位不退後人名淨心者，得入初地，合名生喜。又第三解，初人法外初入十信位，第二人業五心前得入第六信不退後，第三漸入初地，證入甚深真如法界，第四證入第八地後行不退後，第五見道已後，證不退後，名順攝，入八地名淨心，得無漏心，恒相續故，皆生歡喜，初地順攝展轉得入佛地，生歡喜，八地淨心不久得入佛位，皆生大歡喜。雖有三釋，此解似佳。由問但問因中三行，今因得證後後勝品乃至成佛，具答三位諸行，從初發心，及至佛果，是前前位所修入故。今細審勘，地前凡夫唯三十心，初住法外令信入法，次在六住已前令入七住，次在地前令入初地，次在七地已前令入八地，後在因中令入佛地，各隨彼位以釋其相，令法久住故。眾生可得入前五因，由眾生得入前五因故，法成久住故，發問者廣為六因，略為二因，餘如《玄記》說。

Next, within the explanation, there are two parts: first the question, and second the answer. In the answer, following the first explanation, the first person is easy to understand. As for the second, 'those who delight in merit,' etc., there are those previously in the ordinary stage who neither defame nor believe in the Three Vehicles of the Buddha-Dharma, but merely abide in an intermediate state of mind—where are they in the world? There are those who delight in performing merit but have not yet generated faithful mind; this is called not yet accomplished. Now, in order to make them generate faith and understanding, they are enabled to enter the ten faiths. The third, entering the profound meaning, refers to those previous two who deeply penetrate cause and effect and attain non-retrogressing faith. Fourth, if one has already attained entry into the stage of non-retrogressing faith, this is called 'already having attained non-despicability'; because their abiding in the Dharma is determined toward deliverance and they are worthy to attain the fruit, it is called non-despicable, entering non-retrogression of stage. Fifth, 'having already attained agreeable embracing' refers to those whose faculties were previously ripened, but who are after non-retrogression of stage and, for the pure-minded, before non-retrogression of stage: these bodhisattvas, not relying on others, generate fundamental wisdom and personally realize and enter into dharmas, and generate subsequently attained wisdom and perceive dharmas, attaining entry into the ten stages, and likewise for the subsequent ones, because it generates joy. Again, in the second explanation: for the first person, outside the Dharma, they are made to enter the first five minds of the ten faiths; for the second person, from before the five minds they enter beyond the sixth mind of faith, where determined faith is called faith and understanding. Proceeding from the first person as the second, the third, entering the profound meaning, refers to the second person, from before the sixth abode, being enabled to enter non-retrogression of stage, beyond the seventh abode being called entering the profound meaning. The fourth person, the non-retrogressing, having already attained non-retrogression of stage, is enabled to enter the first stage and non-retrogression of realization. The fifth, generating joy, refers to the one just prior who has attained entry into the first stage and whose faculties are already matured, called agreeable embracing, successively attaining entry into the second and third stages, etc. If one has already entered non-retrogression of stage, the latter person is called 'pure-minded', attaining entry into the first stage, jointly called generating joy. Again, in the third explanation: the first person, outside the Dharma, newly enters the stage of the ten faiths; the second person, formerly before the five minds, attains entry beyond the sixth faith of non-retrogression; the third gradually enters the first stage, realizing and entering the profound tathatā-dharmadhātu; the fourth realizes and enters beyond the eighth stage, beyond non-retrogression of practice; the fifth, after the path of seeing, after non-retrogression of realization, is called agreeable embracing, entering the eighth stage is called pure mind, because untainted mind is constantly continuous, all generate joy; for the first stage agreeable embracing successively enables entry into the Buddha stage, generating joy; for the eighth stage pure mind soon enables entry into the Buddha stage, all generating great joy. Although there are three explanations, this latter explanation seems preferable. Because the question only asks about the three practices in the cause, now because in the cause one attains realization of the subsequent higher grades up to Buddhahood, it completely answers all practices of the three stages, from initial resolve up to the Buddha fruit, because they are practiced and entered from the preceding stages. Now examining this closely: ordinary beings prior to the stages have only thirty minds; initially abiding outside the Dharma, they are made to believe and enter the Dharma; next, before the sixth abode, they are made to enter the seventh abode; next, before the stages, they are made to enter the first stage; next, before the seventh stage, they are made to enter the eighth stage; and finally, in the cause, they are made to enter the Buddha stage, explaining their characteristics in accordance with each stage, so that the Dharma may abide long. Since sentient beings can enter the first five causes, and through sentient beings entering the first five causes the Dharma comes to abide long, the questioner made it broadly as six causes and briefly as two causes; the rest is as stated in the Xuanji.