金剛般若論會釋 2.75

2.75

從此次第起于慧性種姓，有十心、四意止，即四念住觀身、受等。又三意止，即三善根慈、施、惠止，三意止即觀三世，過去因忍，現在因果忍，未來果忍，能過我、人、眾生等相及外道想。復有十道種姓，謂觀色、識、想、受、行，得戒忍、智見忍、定忍、慧忍、解脫忍，觀三界因果空忍、無願忍、無相忍，觀二諦虛實一切法無常名無常忍，一切法空得無生忍，作轉輪王化四天下，生一切眾生善根。初、二、三地名信忍，所謂善、達、明，斷三界色煩惱縛，常以十五心為首，四攝、四無量、四弘願、三解脫門，以此為本，乃至佛位。四、五、六地名順忍，見、勝、現法，能斷三界心等煩惱縛。七、八、九地名無生忍，遠、不動、觀慧，亦斷三界心色等習煩惱，現不可說不可說功德神通。十地、佛地同寂滅忍，入金剛定，下忍行名菩薩，上忍名薩婆若，共觀第一義諦，斷三界心習，無明盡相為金剛，盡相無相為薩婆若，超度二諦為第十一地。三界外無別眾生，佛之三身亦無出三界，三界外無別眾生，佛有何所化？是故我言，三界外別有一眾生界藏者，外道《大有經》中說，非七佛之所說。依此經准，題目下自注之云鳩摩羅什集出佛語，不可和會令與諸經論同。依此《仁王》即說十信以為十住、十行、十迴向，仍名不同，皆成乖角。今依《華嚴》，不說十信，假復許有，是初住中離出十信，仍言三劫，行十信故，方得入初住。《大莊嚴論》及《對法》說，四善根在第十迴向位。彼云，一大阿僧祇劫修習滿已，方作持、任、鏡、明、依、煖、頂、忍、世第一法觀，更無別位。故《華嚴經》但說地前有三十心，不說四十及四善根。然諸論中以觀行別故離別說，經中以無別位次故合一處，論亦不相違。

From here, in succession, the disposition of the nature of wisdom arises, with ten minds and four bases of mindfulness—namely, the four smṛtyupasthānas contemplating body, sensation, and so forth. There are also three bases of mindfulness, namely the three wholesome roots resting in benevolence, giving, and generosity; or the three bases of mindfulness mean contemplating the three times: endurance regarding past causes, endurance regarding present causes and effects, and endurance regarding future effects, which can transcend the marks of self, person, sentient being, and so forth, as well as the conceptions of non-Buddhists. There is further the disposition of the ten paths: that is, contemplating form, consciousness, perception, feeling, and karmic formations, one attains the endurance of morality, the endurance of knowledge and vision, the endurance of concentration, the endurance of wisdom, and the endurance of liberation; contemplating the three realms as causes and effects, one attains the endurance of emptiness, the endurance of wishlessness, and the endurance of signlessness; contemplating the two truths, false and real, and that all phenomena are impermanent is called the endurance of impermanence; and through the emptiness of all phenomena, one attains the endurance of the unarisen. One becomes a wheel-turning king transforming the four continents, generating the wholesome roots of all sentient beings. The first, second, and third grounds are called the endurance of faith—namely, the good, the penetrating, and the luminous—severing the bondage of afflictions of form in the three realms, always taking the fifteen minds as foremost: the four means of embracing, the four immeasurables, the four great vows, and the three gates of liberation, taking these as the basis right up to the Buddha stage. The fourth, fifth, and sixth grounds are called conforming endurance: seeing, surpassing, and manifest dharma, which can sever the bondage of mental and other afflictions in the three realms. The seventh, eighth, and ninth grounds are called the endurance of the unarisen: distant, immovable, and contemplative wisdom, which also sever the residual habit-afflictions of mind, form, and so on in the three realms, manifesting unspeakable, unspeakable merits and spiritual penetrations. The tenth ground and the Buddha ground together are the endurance of quiescence, entering the vajra-samādhi; the practice of lower endurance is called a bodhisattva, and upper endurance is called sarvajña. Together contemplating the ultimate truth, they sever the mental habit-energies of the three realms; the mark of the exhaustion of ignorance is the vajra, and the markless exhaustion of marks is sarvajña, transcending the two truths to become the eleventh ground. Outside the three realms there are no other sentient beings, nor do the three bodies of the Buddha emerge outside the three realms; if outside the three realms there were no other sentient beings, whom would the Buddha transform? Therefore I say that the claim that outside the three realms there is a separate storehouse of a realm of sentient beings is spoken in the non-Buddhist *Mahāsad-bhāva-sūtra*, not spoken by the seven Buddhas. According to the standard of this sūtra, the note below the title itself states that Kumārajīva compiled it from the Buddha’s words, so it cannot be reconciled to make it identical with the other sūtras and treatises. According to this *Renwang*, the ten faiths are simply explained as the ten abodes, ten practices, and ten dedications, yet their names are not the same, all ending in contradiction. Now according to the *Avataṃsaka*, the ten faiths are not spoken of; even if one were hypothetically to grant their existence, the ten faiths are set apart from within the first abode, and it still says that having practiced the ten faiths for three kalpas, one can only then enter the first abode. The *Mahāyāna-sūtrālaṃkāra* and the *Abhidharmasamuccaya* say that the four wholesome roots are at the rank of the tenth dedication. They state that only after one great asaṃkhyeya kalpa of cultivation has been fulfilled does one practice the contemplations of holding, sustaining, mirroring, illumining, relying, warmth, summits, endurances, and the highest worldly dharmas, with no separate ranks. Therefore the *Avataṃsaka-sūtra* only speaks of thirty minds before the grounds, not mentioning forty or the four wholesome roots. However, because the practices of contemplation differ in the treatises, they are explained separately, whereas in the sūtra, because there are no separate hierarchical ranks, they are combined in one place; the treatises, too, are not in contradiction.