金剛般若論會釋 2.15

2.15

第六、為離影像相自在中無巧便者，心所變身及五塵等五蘊境相，是心識影像相之像貌，故影像相。由執蘊身及五塵色以為實有，法執即起，煩惱隨生，惡業既興，諸苦遂作，所為、所慮皆不自在，名無巧便。無巧便者不順理義，無智慧方便義，證神通等皆不能得，故不得自在。若觀身、境非實假合，知是識心之影像相，不生執惑，所緣、所作皆得自在，順可正理是慧，有能名為巧便。故《瑜伽》五十四云，謂說極微有五勝利，即解此經等，說極微等義。今為離此於影像相身、境得自在中無有巧便，故有下經。前卷云，為色及眾生身摶取觀中破相應行故者，色言顯外五境色等，亦是所觀，通內外故，眾生之身雖通五蘊，今說四蘊以為眾生，已說色故。「摶」者，一合相義，五蘊和合為一聚身，如摶聚故。「取」者，執著義，愚夫不了此摶聚身，執為實我、常、淨、樂等，名為摶聚，取摶聚故。今說世界、極微等，喻深妙道理，令諸學者觀身及境為微等，知無常我，并法空等起，與此理相應之行，即是人空行也。令執惑等皆悉不生，為觀破境實有等執，令起相應聞、思、修行，故有下經。「相應」者，契當義，相隨順義，心契妙理，與理相順。前卷舉所觀破，顯能破行，以生經文；此卷舉所觀境，生無巧便不得自在行所除，以生經文。故卷初標示十二種，皆名障礙，生無巧便法執等及諸煩惱，通二障故，各據一義，實不相違。菩薩修行雖復無邊，略而論之，不過四，一、菩薩分行，二、波羅蜜行，三、諸神通行，四、成就眾生行。波羅蜜行，即前波羅蜜淨住處是；菩薩分行，即欲得佛身、離慢、少聞、離小攀緣修道等是；成就眾生行，即不隨散亂是；諸神通行，即此破於不巧便是。若有內外色等障礙，不自在故，不得神通，供養利眾生，雖人、法空，由此成滿，從增勝說，亦不相違。又菩薩修福德、智慧二種資糧，總攝諸行。次三離障，謂不具福資糧，樂懈怠等，不能忍苦，此能對治是福行攝。次三離障，謂不具智資糧，而不自攝，及無教授，此能對治是智行攝。十二離障中，前之四行，後之二行，皆因發心，若無初發心，次進善滅惡，別、總二行皆不成立。是故初說發心住處，次波羅蜜欲住處，方離障等，雖是地前別所修，諸十地所修多亦同前，故略不說。如《菩薩地》等說初地等證道、發心、行布施等及離少聞障，皆如彼說，此中且依麁相而說，至無教授下當別細料簡。

Sixth, regarding the lack of skillfulness in mastery over mental image-appearances: the body and the five dust-objects, which are manifested by the mind as the objective spheres of the five aggregates, are the semblances of the mental image-appearances of mental consciousness; therefore they are called 'image-appearances'. Due to grasping the aggregate-body and the form of the five dust-objects as real existents, attachment to dharmas arises, afflictions follow upon it, evil karma is generated, and various sufferings ensue. What one does and what one contemplates are both unfree, which is called 'lacking skillfulness'. 'Lacking skillfulness' means not conforming to principle and lacking wisdom and skillful means; one is unable to realize supernormal powers and the like, and hence does not attain mastery. If one contemplates the body and the objective spheres as unreal, temporary combinations, knowing them to be image-appearances of the conscious mind, clinging and confusion do not arise, and one attains mastery in all objects and actions. To conform to correct principle is wisdom; having capacity is called 'skillfulness'. Hence the fifty-fourth [fascicle] of the Yogācārabhūmi says: 'Explaining subtle atoms has five superior benefits', which explains the meaning of subtle atoms and the like taught in this sūtra. Now, in order to abandon this lack of skillfulness in attaining mastery over the body and objective spheres that are image-appearances, the following sūtra passage is presented. The preceding fascicle states: 'For the sake of breaking concordant practice in the contemplation of grasping solid mass regarding form and the bodies of sentient beings...' Here, the word 'form' indicates external forms such as the five sense-objects, which are also objects of contemplation, since they pertain to both internal and external. Although the bodies of sentient beings encompass the five aggregates, here the four aggregates are spoken of as sentient beings, because form has already been mentioned. 'Solid mass' means the characteristic of a single combination: the five aggregates combine into a single aggregated body, like a solid mass. 'Grasping' means clinging: foolish ordinary beings do not understand this body of a solid mass, grasping it as a real self, permanent, pure, blissful, and so forth; this is called a solid mass, because they grasp a solid mass. Now, speaking of the world, subtle atoms, and the like illustrates profound and marvelous principles, leading practitioners to contemplate the body and the objective spheres as subtle atoms and the like, knowing impermanence, selflessness, and the emptiness of dharmas, and to generate practices concordant with this principle—namely, practice of the emptiness of persons. Causing clinging, confusion, and the like to not arise at all, and contemplating to refute the clinging to real existence of objects so as to cause the arising of concordant hearing, thinking, and cultivating practices, the following sūtra text is presented. 'Concordant' means matching and conforming: the mind accords with the marvelous principle and is congruent with the principle. The previous fascicle brought up the object contemplated and refuted, revealing the practice capable of refuting, so as to give rise to the sūtra text. This fascicle brings up the contemplated objective sphere, to be removed by the practice of attaining mastery over the lack of skillfulness, so as to give rise to the sūtra text. Therefore, the twelve kinds listed at the beginning of the fascicle are all called hindrances, which give rise to the lack of skillfulness, attachment to dharmas, and various afflictions, encompassing both hindrances; each relies on one perspective, and they truly do not conflict. Although the practices cultivated by bodhisattvas are boundless, to discuss them in brief, they do not exceed four: first, practice of the bodhisattva's portion; second, practice of the pāramitās; third, practice of the supernormal powers; fourth, practice of maturing sentient beings. Practice of the pāramitās is the aforementioned pure abode of the pāramitās; practice of the bodhisattva's portion is desiring to attain the Buddha's body, abandoning arrogance, overcoming meager learning, abandoning minor conditions, cultivating the path, and so forth; practice of maturing sentient beings is not following distraction; practice of the supernormal powers is this refutation of unskillfulness. If there are obstacles of internal and external form and so forth, due to lack of mastery, one does not attain supernormal powers to make offerings and benefit sentient beings; although the emptiness of persons and dharmas is fully accomplished thereby, speaking in terms of predominance also presents no contradiction. Furthermore, the two kinds of provisions cultivated by bodhisattvas—merit and wisdom—subsume all practices. The next three abandonments of hindrances—namely, not possessing the provision of merit, delighting in indolence, and being unable to endure suffering—are subsumed by practice of merit, which is their antidote. The subsequent three abandonments of hindrances—namely, not possessing the provision of wisdom, not restraining oneself, and lacking instruction—are subsumed by practice of wisdom, which is their antidote. Among the twelve abandonments of hindrances, the first four practices and the last two practices are all rooted in generating the mind [for awakening]. If there is no initial generation of the mind, then the subsequent advancing in good and eradicating evil, both specific and general practices, cannot be established. Therefore, the abode of generating the mind was explained first, followed by the abode of desire for the pāramitās, and then abandoning hindrances and so forth. Although these are cultivated specifically prior to the stages, much of what is cultivated on the ten stages is also identical to what came before; hence it is not mentioned in full. Just as the Bodhisattvabhūmi and other texts explain the first stage and so forth as realizing the path, generating the mind, practicing generosity, and abandoning the hindrance of meager learning—all as explained there—here we speak tentatively based on coarse characteristics, and will make detailed discriminations below under 'lacking instruction'.