金剛般若論會釋 1.36

1.36

解種性不斷中，自下第二解摩訶薩言，即兼解大乘義中大義。諸譯並略無摩訶薩言，大唐及隋並有七大。七大者，一、法大，《對法》第一名境大，緣於廣大教法為境。二、心大，彼第七名業大，窮生死際，示成菩提，建立佛事。三、信解大，彼名智大，即了二無我。四、淨心大，彼第五名方便善巧大，不住生死及於涅槃。五、資糧大，彼第二名行大，行二種行。六、時大，彼第四名精進大，經三大劫，修難行行。七、果大，彼第六名證得大，證大功德。彼論意說，緣教起行，達甚深理，精懃長時，不滯二邊，證大勝果，窮生死際，建立佛法，故名為大。此論翻倒，或此意說，緣教發願，建立佛法事，得智達理，不同凡夫、二乘有所住著，常行二利，長時精懃，便得勝果。二論意別，前後不同，更勘《菩薩地》、《十地論》初卷說摩訶薩者有三種大，一、願大，二、行大，三、利眾生大。

Under explaining the non-interruption of the lineage, the second part below explains the word mahāsattva, which concurrently explains the great meaning in the meaning of the Great Vehicle (Mahāyāna). The various translations all omit the word mahāsattva; the Great Tang and Sui both have the seven greatnesses. As for the seven greatnesses: 1. Greatness of dharma; in the Abhidharmasamuccaya the first is called greatness of object, taking the vast teaching of the Dharma as its cognitive object. 2. Greatness of mind; the seventh there is called greatness of karma, exhausting the limits of saṃsāra, manifesting the attainment of bodhi, and establishing Buddha activities. 3. Greatness of faith and resolve; there it is called greatness of wisdom, which is understanding the two selflessnesses. 4. Greatness of pure mind; the fifth there is called greatness of skillful means, non-abiding in saṃsāra and in nirvāṇa. 5. Greatness of provision; the second there is called greatness of practice, practicing the two kinds of practice. 6. Greatness of time; the fourth there is called greatness of vigor, passing through three great kalpas and practicing difficult practices. 7. Greatness of fruit; the sixth there is called greatness of realization, realizing great merit. The intention of that treatise states that by relying on the teaching one generates practice, penetrates profound principles, is diligently vigorous over a long time, does not stagnate in the two extremes, realizes the great supreme fruit, exhausts the limits of saṃsāra, and establishes the Buddha-Dharma; therefore it is called great. This treatise is reversed; or its intention states that by relying on the teaching one generates vows, establishes the activities of the Buddha-Dharma, attains wisdom and penetrates principle, does not cling and abide like ordinary beings and followers of the Two Vehicles, constantly practices the two benefits, and with long-time diligence then attains the supreme fruit. The intentions of the two treatises differ and their order is not the same. Furthermore, examining the Bodhisattvabhūmi and the first fascicle of the Daśabhūmika-śāstra, it states that a mahāsattva has three kinds of greatness: 1. Greatness of vow, 2. Greatness of practice, 3. Greatness of benefiting sentient beings.