金剛般若論會釋 1.37

1.37

第三解攝受菩薩等文中分二，初、攝受，後、付囑。前解攝、付時，初成正覺及入涅槃時及所攝、付根器。天親云，根熟名攝受，未熟名付囑，而未解釋二種自性。天親但解所攝、付者及攝、付之意，即此種姓不斷，未釋彼自性，故今釋之。於中有二，初、標問，後、別解。此中分二，一、善攝，二、第一攝。羅什、菩提流支、真諦並無兩文，唯大唐本云，「最勝攝受攝受諸菩薩摩訶薩，最勝付囑付囑諸菩薩摩訶薩」。經文但以一最勝言，前文牒經文云，第一善攝攝受所有菩薩等，遂開為二，以最勝言具善攝、第一兩義故。下解付囑，唯言第一付囑，道理定爾。又善攝是總出體，第一是別解義，善攝、第一攝為二。第一攝中有三，一、標，二、列，三、解。樂謂與現在利益，利謂與後世益，即差別中世間定是現樂，三乘果是後利。利樂有十義，如《唯識疏》，此中唯在第四牢固，謂後益畢竟果體，現益畢竟因體，俱名畢竟。第六異相未淨菩薩者，謂地前信行地未得淨勝意樂故，於彼菩薩不可善攝中，此善攝法最為勝上，畢竟難壞，能利自他，更無過上，為二世益。解付囑中亦三，初、標問，次、列，後、解。善友所者，謂將入涅槃時，根熟菩薩為所入處，為根未熟者之善友故，故知天親依根未熟說後付囑，付囑與根熟，無著說在入涅槃時，解不相違。以根未熟為能入者，其根已熟為所入處，其根已熟法爾教化，佛教根熟，汝既得已，可轉教他，由此未熟不失善友所入之處，法爾根熟悲愍未熟，佛令轉教，令根已熟轉生尊重求佛教故。

The third part, explaining the passage on embracing bodhisattvas and so forth, is divided into two: first embracing, and second entrustment. In the previous explanation of the times of embracing and entrustment, they are the time of first attaining right awakening and the time of entering nirvāṇa, as well as the capacities embraced and entrusted. Vasubandhu says: ripened faculties are called embracing, and unripened ones are called entrustment; however, he did not explain their two intrinsic natures. Vasubandhu only explained those embraced and entrusted and the intention of embracing and entrustment, which is the non-interruption of this lineage, and did not explain their intrinsic nature; hence it is explained now. In this there are two parts: first stating the question, and second the separate explanations. This is divided into two: 1. Excellent embracing, 2. Foremost embracing. Kumārajīva, Bodhiruci, and Paramārtha all lack the two texts; only the Great Tang version states: 'embracing all bodhisattva-mahāsattvas with supreme embracing, and entrusting all bodhisattva-mahāsattvas with supreme entrustment.' The sūtra text only uses the single word 'supreme' (uttama); the earlier text, citing the sūtra text, says 'embracing all bodhisattvas with foremost excellent embracing' and so forth, whereupon it is divided into two, because the word 'supreme' possesses both meanings of 'excellent embracing' and 'foremost.' The explanation of entrustment below only speaks of foremost entrustment; the principle is definitely so. Moreover, 'excellent embracing' generally presents the essential nature, and 'foremost' separately explains its meaning; excellent embracing and foremost embracing make two. Within foremost embracing there are three: 1. Stating, 2. Enumerating, 3. Explaining. 'Pleasure' means bestowing present benefit; 'benefit' means bestowing future benefit. Namely, within the distinctions, mundane states are definitely present pleasure, and the fruits of the Three Vehicles are future benefit. Benefit and pleasure have ten meanings, as in the Weishi shu; here it resides only in the fourth, firmness, meaning that future benefit is the ultimate fruit-entity, and present benefit is the ultimate cause-entity, both being called ultimate. The sixth, bodhisattvas whose distinct characteristics are not yet purified, refers to those in the stage of faithful practice prior to the stages who have not yet attained pure and superior aspiration; among what cannot be excellently embraced for those bodhisattvas, this dharma of excellent embracing is the most supreme, ultimately hard to destroy, able to benefit self and others, with nothing superior to it, serving as the benefit for the two lifetimes. The explanation of entrustment also has three parts: first stating the question, next enumerating, and last explaining. 'Place of good friends' means that when about to enter nirvāṇa, bodhisattvas whose faculties are ripened serve as the place entered, serving as good friends for those whose faculties are not yet ripened. Therefore we know that Vasubandhu spoke of the subsequent entrustment based on those whose faculties are unripened, entrusting them to those whose faculties are ripened, while Asaṅga stated it was at the time of entering nirvāṇa; the explanations do not contradict each other. Taking those whose faculties are unripened as those who can enter, those whose faculties are already ripened serve as the place entered. Those whose faculties are already ripened naturally teach and transform; the Buddha instructs those of ripened faculties: 'Since you have already attained, you can turn and teach others.' Thereby those who are unripened do not lose the place entered, namely good friends; naturally those of ripened faculties have compassion for those who are unripened, and the Buddha instructs them to turn and teach, causing those whose faculties are already ripened to increasingly generate respect and seek the Buddha's teachings.