金剛般若論會釋 1.35

1.35

結略為四，但結前五，所學教、理，即法久住，故不說之。其法外人疑者，令見因果等理，發生信心，入佛法內。如已發心樂福德信未定者，能攝受信及勝解定，已信解定成就之人，攝受初地，入甚深義故。今此二名為攝受，攝受信定及證定故，得入初地，知紹佛位，名得不輕賤；欣八地後勝品妙行，令精懃心，不生行退；八地已後無漏觀心，念念相續名為淨心，得入佛位，令生歡喜。此結次第依行位說，但說淨心生大歡喜，前廣釋中并說順攝令生大喜，即入初地，順可世尊善攝受故，總令作佛，故二合說。若依次第，應依結略，略為四因中，初一因為法外入法，第二人為內凡入聖，第三為七地前入八地，第四為第八後入佛位，說信行地為初人，說淨心地為第二、第三，說佛地為第四人。上來三解，依位配之。第四解作三問者，初問為初人令發心，次問為第二、第三人具修行，後問為第四人令斷障，由三人各修自所求行已，淨心生喜，乃至作佛，故結略中合第二、第三為一攝受，攝受行故。

In concluding, it is summarized into four, concluding only the first five; the taught doctrine and principle that are studied constitute the long abiding of the Dharma, and therefore are not stated. As for those outside the Dharma who doubt, they are caused to see the principles such as cause and effect, generate faithful mind, and enter into the Buddha-Dharma. As for those who have already resolved their minds and delight in merit but whose faith is not yet determined, it can embrace faith and determination of superior resolve; for those who have already accomplished faith and determination of resolve, it embraces the first stage, because of entering the profound meaning. Now these two are called embracing, because it embraces determination of faith and determination of realization; attaining entry into the first stage, knowing that one will succeed to the Buddha stage, is called attaining non-despicability; delighting in the superior sublime practices beyond the eighth stage, it causes the mind of energetic diligence not to generate retrogression in practice; after the eighth stage, untainted contemplative mind continuously uninterrupted from moment to moment is called pure mind, attaining entry into the Buddha stage, causing them to generate joy. This summary order is stated according to the stages of practice: it only speaks of pure mind generating great joy, whereas the preceding broad explanation also speaks of agreeable embracing generating great joy, which is entering the first stage, conforming with the World-Honoured One's excellent embracing, universally causing them to become Buddhas; therefore the two are stated together. If according to the order, one should follow the brief summary: within the brief four causes, the first cause is entering the Dharma from outside the Dharma; the second person is entering the noble from the internal ordinary; the third is entering the eighth stage from before the seventh stage; the fourth is entering the Buddha stage after the eighth. The stage of faithful practice is spoken of as the first person; the stage of pure mind is spoken of as the second and third; and the Buddha stage is spoken of as the fourth person. The preceding three explanations are correlated according to stages. As for the fourth explanation making three questions: the first question is for the first person, to cause them to resolve their minds; the next question is for the second and third persons, to fully cultivate practice; the last question is for the fourth person, to cause them to sever obstacles. Because the three persons, having each cultivated their sought-after practice, have pure mind and generate joy, up to becoming Buddhas, therefore in the brief summary the second and third are combined into one embracing, because it embraces practice.