金剛般若論會釋 2.9

2.9

第四為離捨眾生中，天親云，若諸聖人無為得名，云何受樂報佛取自法王身，云何餘世間復取彼是法王身耶？此疑報身能取自體勝身、大身，他人亦取為勝、大之身，能化眾生有，非聖人無為得名；若以無為得名，不取勝大身者，便無諸佛利眾生事，即成諸法斷滅；既無大身，捨利眾生。今為釋此故，下文由此標云，為離捨眾生故經言等，然佛方便善巧有十二種，一、悲心顧戀，二、了知諸行，三、欣佛妙智，四、不捨生死，五、輪迴不染，六、熾然精進，七、以少善成無量果，八、以少力攝攝大善根，九、增聖教者除其恚惱，十、處中住者令其趣入，十一、已趣入者令其成就，十二、已成熟者令其解脫，故佛菩薩不捨眾生，捨即為障。又四障中，緣覺捨心為正為障也。彼以聖人無為得名，便無報佛勝、大之身利眾生事，故名捨利益眾生，今為離此分別執著，故有下經。前卷直爾云，為成就眾生故經云等，雖以無為聖人得名，由無分別如山王等，而佛亦能成就眾生。天親論疑從前起，前卷明有彼行，此中為破彼執者，各據一說，故不相違。執有大身，是法執障；捨離眾生，言無大悲。

In the fourth [section], "on eliminating abandoning sentient beings", Vasubandhu says: "If the noble ones derive their name from the unconditioned, why does the saṃbhogakāya buddha of experienced bliss grasp for himself the body of a Dharma King, and why does the rest of the world also grasp that he is the body of a Dharma King?" This doubt is: the saṃbhogakāya can grasp for itself the superior body and the great body, and others also grasp it as a superior and great body that can transform sentient beings, which exists and is not a noble one deriving a name from the unconditioned. If, deriving a name from the unconditioned, one does not grasp a superior and great body, then there would be no activity of the buddhas benefiting sentient beings, which would amount to the annihilation of all dharmas; since there would be no great body, one would abandon benefiting sentient beings. Now, to explain this, the subsequent text therefore states: "In order to eliminate abandoning sentient beings, the sūtra says...", and so forth. However, the Buddha has twelve kinds of skillful means: first, caring attachment with a compassionate mind; second, understanding all conditioned processes; third, rejoicing in the Buddha's wondrous wisdom; fourth, not abandoning saṃsāra; fifth, being undefiled by transmigration; sixth, blazing vigor; seventh, achieving measureless fruits with little good; eighth, gathering great roots of good with little effort; ninth, removing the resentment and affliction of those who augment the noble teaching; tenth, causing those who dwell in the middle to enter; eleventh, causing those who have entered to achieve accomplishment; twelfth, causing those who have matured to attain liberation. Therefore, buddhas and bodhisattvas do not abandon sentient beings; abandoning them is an obstacle. Furthermore, among the four obstacles, the abandoning mind of the pratyekabuddhas is the primary obstacle. Taking the noble ones as deriving their name from the unconditioned, they would lack the saṃbhogakāya buddha's superior, great body and the activity of benefiting sentient beings; hence it is called abandoning the benefit of sentient beings. Now, to eliminate this discrimination and attachment, the subsequent sūtra text appears. The previous fascicle simply said: "In order to bring sentient beings to maturity, the sūtra says...", and so forth. Although the noble ones derive their name from the unconditioned, through non-discrimination, like the king of mountains and so forth, the Buddha can also bring sentient beings to maturity. The doubt in Vasubandhu's treatise arose from what preceded: the previous fascicle explained that there is such practice, while here it refutes their attachment—each is based on one explanation, and thus they do not contradict each other. Grasping the existence of a great body is an obstacle of attachment to phenomena; abandoning sentient beings is saying that there is no great compassion.