[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [金剛般若論會釋](https://indike.org/pramana/in.bauddha.taisho.1816) › 1.7 # 金剛般若論會釋 1.7 金剛般若論會釋 1.7 - **Language:** Classical Chinese ### [1.7](https://indike.org/pramana/in.bauddha.taisho.1816.1.7) 逐難釋云，於中善攝等者，合經及二論，攝、付有六義，一、能攝、付者，如來唯在果位，《瑜伽》三十七，能成就有六，一、勝解行地菩薩，二、淨勝意樂地菩薩，三、行正行地菩薩，四、隨決定地菩薩，五、決定行地菩薩，六、到究竟地菩薩。彼在因位，此說果位，說一切位，極深妙法，非餘能故。又此說法王，彼說佛在世時及佛無後能成熟者，故不相違。二、所攝、付者，謂諸菩薩雖所成就通有四乘，行二利行，通他三乘，餘解不能故，此唯菩薩。此上二種，經文自有。三、攝、付之時，此中論云，於佛證正覺轉法輪時，以五義中菩薩乘法化根已熟，名為善攝；於佛涅槃時，亦以五義化已得攝受菩薩，名善付囑。四、所攝、付類，天親論云，善攝化根已熟，善付化根未熟，此中二時俱化根熟。一解，二論義同，此中意說，根熟菩薩，佛初成道，佛自攝受，令依教行，稟於佛訓。佛入滅時，佛化既無，無能攝付，但以佛法，付根已熟，令根未熟於彼受化，名善付囑。故此說言，已得攝受菩薩於佛滅時，亦以五義而建立之，非是二時俱以五菩薩法建立已熟名善付囑，故二論同。由佛若在，未熟菩薩亦自攝、付，劣故隱之。或此中付論遇佛皆熟，名善攝受；滅後令度是根未熟，名善付囑，便無有妨。故真諦經云，善攝受者由無上利益故，善付囑者由無上教故。二解，兩論意別，此依二時俱依根熟，已顯攝、付，佛在所化，當來之世成能化故，根未熟者，非當能化，故略不說。彼依一時、當來能化、所化二類，以分攝、付，各聖義別。彼所無者，此便解之。五、所攝、付法，論云，五種義中，菩薩法而建立故。或有解云，謂五乘法中菩薩之法。若爾，云何名為五義，不名五乘？既法付五乘，如何言攝付菩薩？今為二解，一云，即下重釋前之玄宗之巨委中，釋布施云，自此已後，餘住處中，有五種隨所相應而解釋，一、依義，二、說相，三、攝持，四、安立，五、顯現，即是經中所明，理事二行，善惡二門，菩薩修斷之法，是佛二時所攝、付法。二云，即前七義句中，後五句義所明菩薩行法，前二門問，後五佛答，是正所明能攝、付法。天親釋此能攝、付法，彼云，護念是此攝受，攝受根熟有二，一、與智慧力，令自成就佛法；二、與教化力，即是大悲令攝取眾生。付囑中，彼論有二，一、總解云，謂根未熟，於得、未得功德中，懼其退失，付授智者。二、別解云，又得不退者，不捨大乘故。此所付法，謂十住第六住已前所已得法，未得不退，於大乘中欲令勝進故；此所付法，第七住後所未得法。此中總顯根熟菩薩在七住後不退位中，未熟菩薩在六住前可退位內故，《瑜伽論》說，能成熟有六種住。又勝解行位亦名能熟，即是此中在七住後所善攝者；六住已前即是此中所付囑者，由此位可退，令不捨大乘，攝、付囑故。又此意言說，不捨大乘定信，非不捨位。若作此解，十信之中，第六已前名根未熟，專信大乘猶未定故，第六心已後名根已熟，信決定故。又不論定故，若全未信名根未熟，猶住劫外，若起信心名根已熟，即入劫內，故《瑜伽》言，能成就者，通勝解行。上來且說三位二類，初地、八地證行二種，有退、不退兩位二類，亦應分別，上化下故，下稟上故。下文已成熟有三品，其所善攝、付囑在此明之二類隨應當知。六、所攝、付相，此卷下文，利樂相應為善攝第一，有六種；第二付囑亦有六種，自下當解。 > Explaining by pursuing the difficulties: regarding 'good embracing and so forth' therein, combining the sūtra and the two treatises, embracing and entrustment have six meanings. First, those who can embrace and entrust: the Tathāgata is solely in the fruit-stage. In fascicle thirty-seven of the Yogācārabhūmi, there are six who are capable of maturing: 1. bodhisattvas on the adhimukticaryā-bhūmi; 2. bodhisattvas on the stage of pure and superior resolve (śuddhādhyāśaya-bhūmi); 3. bodhisattvas on the stage of practicing correct practice (caryāpratipatti-bhūmi); 4. bodhisattvas on the stage of following certitude (niyatabhūmi); 5. bodhisattvas on the stage of determined practice (niyatacaryā-bhūmi); 6. bodhisattvas on the stage of reaching completion (niṣṭhāgamanabhūmi). The former are in the causal stage, whereas this speaks of the fruit-stage; he speaks of all stages, preaching the extremely profound and marvelous Dharma, because others are incapable. Furthermore, this speaks of the Dharma King, whereas that speaks of those capable of maturing others during the Buddha's lifetime and after the Buddha's departure; therefore, they are not contradictory. Second, those who are embraced and entrusted: that is to say, all bodhisattvas. Although those matured encompass the four vehicles, only bodhisattvas practice actions of dual benefit and comprehend the other three vehicles, which others cannot understand; hence it refers only to bodhisattvas. These two types above are inherently in the text of the sūtra. Third, the time of embracing and entrustment: this treatise says that when the Buddha realizes correct enlightenment and turns the wheel of Dharma, transforming those whose faculties are already mature by means of the bodhisattva vehicle dharmas among the five meanings, it is called 'excellent embracing'; at the time of the Buddha's nirvāṇa, also transforming the bodhisattvas who have already been embraced by means of the five meanings, it is called 'excellent entrustment'. Fourth, the classes of those who are embraced and entrusted: Vasubandhu's treatise states that excellent embracing transforms those whose faculties are already mature, and excellent entrustment transforms those whose faculties are not yet mature; here, in both times, it transforms those whose faculties are mature. According to one explanation, the two treatises have the same meaning. The intent here is to say: for bodhisattvas whose faculties are mature, when the Buddha first realizes the Way, the Buddha himself embraces them, causing them to practice in reliance upon the teachings and receive the Buddha's instruction; when the Buddha enters cessation, since the Buddha's transformation is gone and there is no one \[else\] to embrace and entrust, he merely entrusts the Buddha-Dharma to those whose faculties are already mature, so that those whose faculties are not yet mature receive transformation from them—this is called 'excellent entrustment'. Therefore, this says that the bodhisattvas who have already been embraced are also established through the five meanings at the time of the Buddha's cessation, not that in both times he establishes those already mature through the five bodhisattva dharmas, termed excellent entrustment; thus, the two treatises are the same. For if the Buddha were present, he would personally embrace and entrust even immature bodhisattvas, but because of their inferiority they are omitted. Or, in this treatise, \[those who\] meet the Buddha are all mature, termed 'excellent embracing'; having them cross over after his cessation pertains to those whose faculties are not yet mature, termed 'excellent entrustment'; hence there is no obstacle. Therefore, Paramārtha's sūtra says: 'those who are excellently embraced are so by virtue of the unsurpassable benefit; those who are excellently entrusted are so by virtue of the unsurpassable instruction.' According to a second explanation, the two treatises have different intents: this one, based on both times relying on the maturity of faculties, has shown embracing and entrustment; those transformed while the Buddha is present will become those capable of transforming \[others\] in future eras; those whose faculties are not yet mature will not be capable of transforming others in the future, so they are omitted and not mentioned. That \[other treatise\], based on one time and distinguishing the two classes of future transformers and transformed, divides embracing and entrustment; each master's meaning differs. What is absent there is explained here. Fifth, the dharmas of embracing and entrustment: the treatise states, 'because they are established by the bodhisattva dharmas within the five kinds of meanings.' Some explain that it refers to the bodhisattva dharmas among the dharmas of the five vehicles. If so, why are they called 'five meanings' and not 'five vehicles'? Since the dharma is entrusted to the five vehicles, how can it say that it embraces and entrusts bodhisattvas? Now there are two explanations. One says: in the extensive re-explanation below of the previous hidden master-purport, in explaining giving, it says: 'From here on, within the remaining abodes, there are five kinds explained in accordance with what is appropriate: 1. relying on meaning; 2. explaining characteristics; 3. retaining; 4. establishing; 5. manifesting.' These are the practices of principle and phenomena, the two gates of good and evil, and the dharmas of cultivation and abandonment of bodhisattvas clarified in the sūtra; these are the dharmas embraced and entrusted by the Buddha at the two times. The second says: they are the bodhisattva practices clarified in the latter five topics of the seven semantic topics mentioned before; the first two gates are questions, and the latter five are the Buddha's answers; these are precisely the dharmas capable of embracing and entrusting that are clarified. Vasubandhu explains these dharmas of embracing and entrustment; he says: 'Attending' is this embracing. Embracing those whose faculties are mature has two aspects: 1. granting the power of wisdom to cause them to accomplish the Buddha-Dharma for themselves; 2. granting the power of teaching and transformation, which is great compassion, to cause them to gather sentient beings. In entrustment, that treatise has two parts: 1. A general explanation says: for those whose faculties are not yet mature, fearing that they may backslide and lose their attained or not-yet-attained virtues, he entrusts them to the wise. 2. A specific explanation says: also, those who have attained non-retrogression do not abandon the Great Vehicle. These entrusted dharmas refer to the dharmas already attained before the sixth abode of the ten abodes; not having yet attained non-retrogression, he wishes to cause them to make superior progress in the Great Vehicle; these entrusted dharmas are the dharmas not yet attained after the seventh abode. Here it generally reveals that mature bodhisattvas are in the stage of non-retrogression after the seventh abode, while immature bodhisattvas are within the stages where one can backslide before the sixth abode. Therefore, the Yogācārabhūmi-śāstra states that those capable of maturing others have six kinds of abodes. Furthermore, the stage of adhimukticaryā is also called 'capable of maturing', which is precisely those who are excellently embraced after the seventh abode here; those before the sixth abode are precisely those who are entrusted here; because this stage can backslide, he embraces and entrusts them to cause them not to abandon the Great Vehicle. Furthermore, the intent of this statement is to speak of the determined faith of not abandoning the Great Vehicle, not of not abandoning the stage. If one makes this interpretation: among the ten faiths, those before the sixth are called 'immature faculties' because their exclusive faith in the Great Vehicle is not yet determined; from the sixth mind onward, they are called 'mature faculties' because their faith is determined. Furthermore, without discussing certitude, if one completely lacks faith, one is called 'immature faculties' and still abides outside the kalpa; if one generates the mind of faith, one is called 'mature faculties' and enters within the kalpas. Therefore, the Yogācārabhūmi states that those capable of maturing encompass the adhimukticaryā. The above has provisionally spoken of three stages and two classes: the two kinds of verified practice on the first bhūmi and eighth bhūmi, and the two stages and two classes of retrogression and non-retrogression, should also be distinguished, because the superior transforms the inferior, and the inferior receives from the superior. Below, those already matured have three grades; those excellently embraced and entrusted are clarified here according to the two classes, as should be understood. Sixth, the characteristics of embracing and entrustment: later in this fascicle, 'concordant with benefit and joy' is the first, excellent embracing, which has six kinds; the second, entrustment, also has six kinds, which will be explained below. > — English (machine translation) (machine translation) - [Previous: 1.6](https://indike.org/pramana/in.bauddha.taisho.1816.1.6) - [Next: 1.8](https://indike.org/pramana/in.bauddha.taisho.1816.1.8) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1816.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1816~en-mt.1.7) — English, machine translation ## Linked texts (1) - [金剛般若波羅蜜經論](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.vajracchedika!vajracchedikaprajnaparamitasutrasastra*zh-bodhiruci.1.9) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1816.1.7](https://indike.org/pramana/in.bauddha.taisho.1816.1.7) · Pramāṇa