金剛般若論會釋 1.72

1.72

次第三解欲住處，此依八住處解，依十八解，此中有二，初、欲得色身是第七行，後、欲得法身是後三行。初經文有三，初、問，次、答，後、成。問中有二，依義、說相；成中有三，攝持、安立、顯現三種。答中全無，不異初後文義相故，取佛說故。欲得色身住處者，初學菩薩多有相修，乍聞無相三輪淨施，便生疑惑，且如釋迦佛身既有生、住、異、滅相然，故知有相施因，還成有相之果故。天親論云，云何生疑？「若不住於法行於布施，云何為佛菩提行於布施？」彼以釋迦生滅之身為菩提依身，行有相施得，若行無相不住法因，應還得彼不住相果，云何得彼生滅果耶？今此論中不以有疑，但說行者初修學故，未悟無相，行有相因，希求佛位。釋迦有相生滅之身，此是色身相好身故，以此相身，為佛菩提勝所依止，故論說言「欲得色身」。彼論解意由，因前說無相施因，以生疑慮，為彼破此疑故，有下經正破彼疑。此論意說，由初行者有相施欲得釋迦等有相之身，即以化相身為真身體，得少功德謂是真身多功德體，故言為欲得色身。對治色身之慢，得少有相功德之身，謂得真實多功德身，是增上慢，為破此慢，故有下經。故合兩論，今兩乘前文，以生或名疑，悕偽相以為真稱慢，為破疑、慢二或，故說下經。初修行者，定、不定姓大乘異生疑或，是煩惱障，亦兼所知障。初修行者，聖人發心，便通二障，有學通煩惱，無學唯法執。如舍利弗聞《法華經》，方斷疑悔及憂惱等，此亦如是。

Next, thirdly, the abode of desire is explained. This is explained according to the eight abodes; according to the eighteen, herein there are two parts: first, the desire to obtain the physical body is the seventh line; later, the desire to obtain the dharmakāya comprises the latter three lines. First, the sūtra text has three parts: first, question; next, answer; and finally, establishing. In the question there are two parts: relying on the meaning, and stating the characteristics; in the establishing there are three kinds: embracing, establishing, and manifesting. In the answer there is nothing at all, because it is not different from the meaning and characteristics of the earlier and later text, and because the Buddha's statement is taken. Regarding the abode of the desire to obtain the physical body: beginning bodhisattvas mostly cultivate with characteristics; hearing abruptly of the non-characterized giving with pure three wheels, they immediately give rise to doubt and perplexity, thinking: "For instance, since Śākyamuni Buddha's body has the characteristics of arising, abiding, changing, and ceasing, one therefore knows that a cause of giving with characteristics turns out to accomplish a fruit with characteristics." Vasubandhu's treatise states: how does doubt arise? "If one practices giving without abiding in dharmas, how does one practice giving for the sake of the Buddha's bodhi?" They take Śākyamuni's body of arising and ceasing as the supporting body for bodhi, obtained through practicing giving with characteristics; if one practices the uncharacterized cause of not abiding in dharmas, one should conversely obtain that fruit of non-abiding characteristics—how could one obtain that fruit of arising and ceasing? Now in this treatise, it is not taken as having doubt; it only states that because the practitioner is newly studying, having not awakened to the uncharacterized, they practice the characterized cause and aspire to the Buddha's stage. Śākyamuni's characterized body of arising and ceasing is the physical body endowed with marks and signs; taking this body with marks as the supreme support for the Buddha's bodhi, the treatise therefore says "desiring to obtain the physical body." That treatise explains the intention as: due to the previously stated uncharacterized cause of giving, doubts and anxieties arose, and to destroy this doubt for them, the subsequent sūtra properly destroys that doubt. The intention of this treatise states: because the initial practitioner through characterized giving desires to obtain the characterized body of Śākyamuni and so forth, they take the transformation-characteristic body as the true physical essence, and obtaining a few merits, they consider it to be the true body with an essence of abundant merits; hence it says "for the sake of desiring to obtain the physical body." It counteracts the pride regarding the physical body: obtaining a body with few characterized merits, one thinks one has obtained the true body with abundant merits, which is presumptuous pride; to destroy this pride, there is the subsequent sūtra. Therefore, combining both treatises, now both follow the preceding text: giving rise to perplexity is termed doubt; longing for false characteristics and taking them as true is termed pride; to destroy the two perplexities of doubt and pride, the subsequent sūtra is spoken. For initial practitioners, whether of determinate or indeterminate lineage, the doubts and perplexities of Mahāyāna ordinary beings are afflictive obscurations and also include cognitive obscurations. For initial practitioners, when āryas generate the aspiration, it extends to both obscurations: those with training extend to afflictions, while those beyond training only have grasping at dharmas. Just as Śāriputra, only upon hearing the Lotus Sūtra, severed doubts, regrets, griefs, and anxieties, this is likewise so.