金剛般若論會釋 2.78

2.78

欲住處有二，初、欲得色身，後、欲得法身；初欲得色身，是第七行。第七無著行中，以無著心，常念佛剎，見嚴淨剎，心無染著，往詣供養，乃至見菩薩大眾，心無染著，見不淨剎，心不憎惡，平等觀故。念諸眾生，不知真諦，不求調御師，入魔羅網，受種種苦，便增大悲，觀諸善根，心觀法無所著，乃至廣說。願利生行，於一切行，心無染著，名無著行。故不應以相見如來，是無著行。欲得法身有三，一、欲得言說，二、欲得智相，三、欲得福相。欲得言說，是第八尊重行，成就尊重善根，愛樂佛法，專求菩提，分別深法，住無所畏，乃至廣說。利眾生行，入淨法界，譬如火珠出火，不可窮盡，如是菩薩諸功德藏不可窮盡，教化眾生，亦不可盡。尊重善根，尊重佛法，利眾生事，名尊重行。故於此經，欲得言說，能生實相，是此行故，百千萬佛所種諸善根、修供養，方始能生一念淨信，況生實相？欲得智相法身，是第九行，第九善法行中，為諸眾生，作清涼法池；守護佛法，佛種不絕；得陀羅尼，故得四辨等，遍三千界，變身如佛，妙音具足，於法無障，而作佛事，得詞無礙，隨一切問，皆能別答，心無所畏。得十種身，作清涼法池，得佛法底，名善法行。故欲智相，說無定法可得可說，是彼依修。欲福相身，是第十。第十行真實行中，成就第一誠諦之語，如說能行，如行能說，學三世佛真實之語，成十力智因。菩薩作念，我見眾生受無量苦，若未度此，先成正覺，是所不應，我當滿足大願，然後成佛，令諸眾生悉求菩提，究竟無餘涅槃，非眾生請。我始發心，行菩薩行，我自發心，普為眾生，欲令究竟得一切種智故。我於一切最為殊勝，諸行相應，心色皆順，名真實行。故欲福相，能於此經持、說四句，勝智無邊三身菩提，此出生故，令修實行。

The abode of desire has two [aspects]: first, desiring to attain the physical body (rūpakāya); second, desiring to attain the dharmakāya. First, desiring to attain the physical body is the seventh practice. Within the seventh, the practice of non-attachment, with an unattached mind one constantly contemplates the Buddha-lands; seeing adorned and pure lands, one's mind has no defiled attachment, and one goes there to make offerings; up to seeing the great assembly of bodhisattvas, one's mind has no defiled attachment; seeing impure lands, one's mind feels no revulsion or disgust, due to viewing them with equanimity. Mindful that sentient beings do not know the ultimate truth, do not seek the Tamer, and enter the nets of Māra to suffer various miseries, one then increases great compassion, contemplates all wholesome roots, and mentally contemplates that phenomena are free from attachment—and so forth up to broad explanations. Vowing to engage in actions that benefit beings, with a mind unattached to any practice, it is called the practice of non-attachment. Therefore, not seeing the Tathāgata by means of marks is the practice of non-attachment. Desiring to attain the dharmakāya has three [aspects]: first, desiring to attain speech; second, desiring to attain the marks of wisdom; third, desiring to attain the marks of merit. Desiring to attain speech is the eighth, the practice of respect: accomplishing the wholesome roots of respect, delighting in the Buddhadharma, dedicatedly seeking bodhi, discerning profound teachings, dwelling in fearlessness—and so forth up to broad explanations. Engaging in practices to benefit sentient beings, entering the pure dharmadhātu, just as a fire pearl emits fire that cannot be exhausted, so the bodhisattva's treasuries of merit cannot be exhausted, and teaching and transforming sentient beings also cannot be exhausted. Respecting wholesome roots, respecting the Buddhadharma, and engaging in deeds that benefit sentient beings, it is called the practice of respect. Therefore, in this sūtra, desiring to attain speech that can generate true reality corresponds to this practice; only when one has planted wholesome roots and cultivated offerings before hundreds of thousands of myriads of Buddhas can one generate a single thought of pure faith, let alone generate true reality! Desiring to attain the dharmakāya of the marks of wisdom is the ninth practice. Within the ninth, the practice of wholesome dharmas, one serves as a cooling pool of Dharma for all sentient beings; guarding and protecting the Buddhadharma so the Buddha lineage is never broken; attaining dhāraṇī, hence attaining the fourfold eloquence, etc., pervading the three-thousandfold world, transforming one's body like a Buddha, endowed with wondrous voices, unobstructed regarding phenomena, performing Buddha-works; attaining unimpeded phrasing, able to answer every question distinctively, with a fearless mind. Attaining ten kinds of bodies, acting as a cooling pool of Dharma, and plumbing the depths of the Buddhadharma, it is called the practice of wholesome dharmas. Therefore, desiring the marks of wisdom, expounding that there is no fixed dharma that can be attained or expounded, is the cultivation relying on this. Desiring the body of marks of merit is the tenth. Within the tenth practice, the practice of truth, one accomplishes the foremost sincere and truthful words: able to practice as expounded, able to expound as practiced, learning the truthful words of the Buddhas of the three times, accomplishing the causes of the wisdom of the ten powers. The bodhisattva reflects: 'I see that sentient beings undergo immeasurable suffering; if I attain right enlightenment before having crossed them over, that would not be proper. I must fulfill the great vow and only then achieve Buddhahood, causing all sentient beings to seek bodhi and reach ultimate nirvāṇa without remainder, unasked by sentient beings. When I first generated the mind and practiced the bodhisattva path, I generated the mind on my own, universally for sentient beings, desiring to cause them to ultimately attain the knowledge of all aspects.' 'I am foremost and supreme among all; all practices are in accord, mind and form are both compliant'—this is called the practice of truth. Therefore, desiring the marks of merit, being able to uphold and expound four lines of verse in this sūtra surpasses boundless wisdom and the bodhi of the three bodies; because this is generated from it, it causes one to cultivate true practice.