金剛般若論會釋 1.40

1.40

正陳之中，大分為三，初、明信行地；次、後卷中為證道下，解淨心地；後、上求佛地下，解如來地。說彼彼地，令住前前下位欣趣，下皆准知。初文分四，初、解攝住處在十住位，創則安其心於彼彼法，行猶未勝，故名為住。次、自此後餘住處中下，第二解波羅蜜多淨住處；次、為欲得色身住處下，第三解欲住處，合欲得色身、法身二住處，為一欲住處。此上二住處在十行位，行六度諸行勝故，名之為行。次後卷初已說欲住處竟下，第四解離障礙住處，在十迴向位，凡所修行皆為迴向，立迴向名。依前略為八住處中，初六住處說為三地，以彼八住處中後二住處通諸住處，非別配地故。後卷初云，今說離障礙住處有十二種障礙對治，十八住處中合十二為第四離障故。前十六住處為信行地，分為四文，初二各一，合二為第三，合餘十二為第四故。或分為二，初、解攝住處，後、解餘三住處，以波羅蜜住處文初云自此後餘住處中有五種等，合明以下文各以五義解之，故合為一段。初、名攝住處，若遠解者，亦發大心，遠期攝受大菩提故；近解釋者，發心已攝受正法，攝眾生故；通二解者，發期願，攝受正法、成佛利生，近遠二攝皆在中故。前十八住處中名發心，是種性發心，初所起行相為名，此名攝者，以當成果及能利眾生而為名目。文分為二，初、別解四心，後、總答三問。依天親論，初文為四，初、解廣大心，即是初住；次、所有眾生界施設住施設已者下，解第一心，即第二住；次、如是無量眾生入涅槃已者，解第三常心，即次四住；何以故？若眾生相、命、人相相則不名菩薩下，解第四不顛倒心，即後四住。

Within the main exposition, it is divided broadly into three parts: first, explaining the adhimukticaryā-bhūmi (stage of faithful practice); next, in the subsequent fascicle below "in order to realize the path", explaining the pure mind stage; and finally, below "seeking the Buddha-stage above", explaining the Tathāgata stage. Expounding those stages leads one abiding in the preceding lower stages to aspire toward them; the subsequent ones should all be understood accordingly. The first section has four parts: first, explaining the abode of embracing, which is at the level of the ten abodes—at the beginning one settles the mind upon those various dharmas, but since the practice is not yet superior, it is called "abode". Next, below "thereafter, among the remaining abodes", the second explains the pure abode of the pāramitās. Next, below "the abode of desiring to attain the physical body", the third explains the abode of desire, combining the two abodes of desiring to attain the physical body and [desiring to attain] the dharmakāya into one abode of desire. These above two abodes are at the level of the ten practices; because the various practices of the six pāramitās are superior, it is called "practice". Next, in the beginning of the subsequent fascicle below "having already explained the abode of desire", the fourth explains the abode of freedom from hindrances, which is at the level of the ten dedications; since all that is cultivated is dedicated, the name "dedication" is established. According to the previous summary into eight abodes, the first six abodes are spoken of as three stages, because the latter two abodes among those eight abodes pervade all abodes and are not separately assigned to stages. The beginning of the subsequent fascicle states: "Now it is explained that the abode of freedom from hindrances has twelve kinds of antidotes to hindrances"; among the eighteen abodes, twelve are combined to form the fourth, [freedom from hindrances]. The previous sixteen abodes constitute the adhimukticaryā-bhūmi and are divided into four texts: the first two are each one, two are combined into the third, and the remaining twelve are combined into the fourth. Alternatively, it is divided into two: first, explaining the abode of embracing; and second, explaining the remaining three abodes. Because the beginning of the passage on the abode of pāramitā states "thereafter, among the remaining abodes, there are five kinds," etc., bringing them together to clarify that each of the subsequent passages explains them in terms of five meanings, they are thus combined into one section. First is the abode named "embracing": if explained distantly, it is also generating the great mind, distantly anticipating the embracing of great bodhi; if explained proximately, having generated the mind, one embraces the true Dharma and embraces sentient beings; if explained combining both, one generates an aspiration to embrace the true Dharma, achieve buddhahood, and benefit sentient beings, for both proximate and distant embracings are included within it. Among the previous eighteen abodes, it was named "generating the mind"—this is generating the mind of gotra, taking its name from the initial active aspect; here it is named "embracing" by taking as its designation the future realization of the fruit and the capacity to benefit sentient beings. The text is divided into two parts: first, individually explaining the four minds; and second, generally answering the three questions. According to Vasubandhu's treatise, the first part has four: first, explaining the vast mind, which is the first abode; next, below "those who are designated and established within whatever realm of sentient beings exists", explaining the first [supreme] mind, which is the second abode; next, below "having thus caused immeasurable sentient beings to enter nirvāṇa", explaining the third, constant mind, which is the subsequent four abodes; and below "Why is this? If there is a notion of a sentient being, a soul, or a person, one is not called a bodhisattva", explaining the fourth, non-inverted mind, which is the final four abodes.