金剛般若論會釋 2.52

2.52

第三歎法乃修行中分二，初、問，後、釋。釋中經文隨論分二，一、顯法及修行，二種別故。初文復二，初、明歎法，後、「此法門」下，重顯前言不可思議。是世間有漏尋伺法，非彼境界，名不可思。唯自聖智自證覺故，既無齊等，亦無過證，名不可稱。《能斷》云，加應當希有是不可思議所感異熟，以有漏持、說尚在地前，故感異熟，由此善根所修行得十王果。此相好文，後義可知，前義難解，「此法門」下重更彰。依天親論，下明成就何業有五，初、歎法行，二、供養必成勝德，三、遠離一切障，此前三種與無著同；四、「於燃燈」下速證菩提，五、「當知是法門」下成大勢力，此後二種總是無著重釋於前攝福德義。天親釋不可思議者，示現難思故；不可稱量者，唯獨大人，不共二乘故，唯佛獨知，為住第一大乘眾生說故，不為二乘，二乘不能知為他說及修行故。重彰前說不可稱量中，三乘中勝名最上乘，真諦名無上乘，此與《能斷》同名最上，流支、羅什俱名大乘；障淨故名最勝乘，流支、羅什名最上乘，此及《能斷》名最勝乘，真諦名無等乘。談乘之體，依論可知，為彼二說，如何可了？此中意云，佛說三乘中大乘名最上乘，餘二不及故，即為頓悟大乘根性所說之法，名最上乘，形二下故，名為上也。希求此法眾生，名為最上乘者。為不定姓中大乘根性所說之法，名最勝乘，能離二障故。若離惑障，未離智障，名為劣乘；今學一乘，方離二障，名最勝乘。希此法者，名發最勝乘者。故諸論說，般若唯為求大乘者說，大乘一乘雖性無別，依彼根性直往、迂迴二種別故，所求、所學別立兩名，此實無異，故《勝鬘》云，一乘即大乘，大乘即佛乘也。天親云，「又說大乘者最妙，大乘修行勝故」，彼意，大乘者勝，由修行勝故，信小乘等則不得聞此，示希聞而能信法。經歎修行中，以下三別釋總無量，文雖少異，與真諦、《能斷》同，流支、羅什唯有別三，應勘《華嚴》數之次第。天親云，「此顯福德滿足性故」。准下有四，一、福德滿足，此文是；二、受持真妙法；三、小品不堪法；四、有我不堪聽。以受持真妙法蘊在心故，即為兩肩荷擔菩提；情樂小法，信解人空，不悟法空，諸二乘者有法執故不堪聞，外道、凡夫執有我，自謂菩提，人、法執縛，不求二法，亦不能聽。

In the third [part], "Praising the Teaching, Namely Practice," there are two sections: first, the question, and second, the explanation. In the explanation, the sūtra text is divided into two in accordance with the treatise: first, revealing that the teaching and the practice are two distinct kinds. The first text also has two parts: first, explaining the praise of the teaching; second, from "this dharma-gate" onward, re-elucidating what was previously called "inconceivable." Because it is worldly, tainted, discursive reasoning and investigation, and not within its sphere, it is called "inconceivable." Because it is self-realized and awakened only by one's own noble wisdom, and since there is neither equal nor superior realization, it is called "incommensurable." The *Vajracchedikā* says: adding "should be rare" refers to the ripening induced by the inconceivable. Because tainted upholding and expounding still remain before the stages, they induce ripening; through the practice of these wholesome roots, the fruit of the ten wheel-turning kings is attained. In this passage on the marks, the latter meaning can be understood, while the former meaning is difficult to comprehend; below "this dharma-gate," it is highlighted once more. According to Vasubandhu's treatise, the explanation below of "what karmic activities are accomplished" has five points: first, praising the practice of the teaching; second, that making offerings certainly accomplishes supreme virtues; third, staying far away from all hindrances—these previous three are identical with Asaṅga's; fourth, swiftly realizing bodhi, from "at [the time of] Dīpaṅkara" onward; fifth, accomplishing great power, from "it should be known that this dharma-gate" onward—these latter two are both Asaṅga's re-explanations of the previous meaning of "embracing merit." Vasubandhu explains: "inconceivable" shows that it is difficult to conceive; "incommensurable" means it belongs exclusively to great persons and is not shared with the two vehicles, being known only to the Buddha alone, and is spoken for sentient beings abiding in the foremost Great Vehicle, not for the two vehicles, because the two vehicles are unable to know how to expound it to others and practice it. In the re-elucidation of what was previously called "incommensurable": that which is supreme among the three vehicles is called the "most supreme vehicle" (Paramārtha calls it the "unsurpassed vehicle"; this agrees with the *Vajracchedikā* in calling it "most supreme"; Bodhiruci and Kumārajīva both call it the "Great Vehicle"); because hindrances are purified, it is called the "most excellent vehicle" (Bodhiruci and Kumārajīva call it the "most supreme vehicle"; this text and the *Vajracchedikā* call it the "most excellent vehicle"; Paramārtha calls it the "unequalled vehicle"). The substance of the vehicle can be understood from the treatise; as for these being spoken for those two, how is it to be understood? The meaning here is: within the three vehicles spoken by the Buddha, the Great Vehicle is called the "most supreme vehicle" because the remaining two cannot equal it; namely, the teaching spoken for those with faculties suited for sudden awakening in the Great Vehicle is called the "most supreme vehicle," being called "supreme" because it stands above the lower two. Sentient beings who seek this teaching are called "those of the most supreme vehicle." The teaching spoken for those of Great Vehicle faculties among indeterminate lineages is called the "most excellent vehicle," because it can abandon the two hindrances. If one abandons the hindrance of afflictions but has not yet abandoned the hindrance to the knowable, it is called an "inferior vehicle"; only when one now trains in the One Vehicle does one abandon the two hindrances, hence it is called the "most excellent vehicle." Those who aspire to this teaching are called "those who bring forth the most excellent vehicle." Therefore, various treatises say that prajñā is spoken only for those who seek the Great Vehicle. Although the Great Vehicle and the One Vehicle do not differ in nature, because of the two distinctions between the direct path and the roundabout path according to their faculties, two distinct names are established for what is sought and what is studied; in reality there is no difference. Thus the *Śrīmālādevī-sūtra* says that the One Vehicle is the Great Vehicle, and the Great Vehicle is the Buddha Vehicle. Vasubandhu says: "Moreover, speaking of those of the Great Vehicle is most wondrous, because the practice of the Great Vehicle is supreme." His meaning is that those of the Great Vehicle are supreme because their practice is supreme; those who believe in the Small Vehicle and so forth do not get to hear this, which shows that it is a teaching rare to hear yet able to be believed. In the sūtra's praise of practice, the three specific explanations below elucidate the general "immeasurable"; although the text differs slightly, it is identical with Paramārtha and the *Vajracchedikā*; Bodhiruci and Kumārajīva have only three specific ones, which should be checked against the order of numbers in the *Avataṃsaka-sūtra*. Vasubandhu says: "This reveals the nature of the fulfillment of merit." Following what comes below, there are four points: first, the fulfillment of merit, which is this text; second, upholding the true, wondrous teaching; third, the small chapter being unable to bear the teaching; fourth, those possessing a self being unable to hear it. Because one upholds the true, wondrous teaching and stores it in one's mind, one carries bodhi on both shoulders. Those who delight in small teachings, who have faith in and understand the emptiness of persons but do not awaken to the emptiness of dharmas—practitioners of the two vehicles—cannot bear to hear it because they have dharma-grasping; non-Buddhists and ordinary beings grasp at having a self, claim it to be bodhi, and being bound by grasping at persons and dharmas, they do not seek the two teachings and are also unable to hear it.