金剛般若論會釋 3.1

3.1

自下解證道住處，謂前修習加行位滿即入初地，得無漏智，體會真如，故名證道，八住處中名淨心住處，三地之中名淨心地，得無漏故名曰等心，四證淨故名淨心也。於見道前，在加行位，雖觀空、有，猶帶彼相，故於三性未真證入，帶相觀心有所得故，於真勝義尚未能證。加行位後，入見道時，以泯相故，住無所得，內冥至理，證真勝義，名入證道。得證道時，獲一種智，成妙、大身，為顯此義，有此文也。天親菩薩論云，第一大段釋疑之中，從「如來所得阿耨多羅三藐三菩提，於是中」下有二，此當第二，舉喻彰身，以譬虛實。由此所得，明阿耨菩提不實不妄，謂以如來得彼菩提故不妄，非實有為相故不實，即顯離二障故，得名妙身；遍一切處，功德大故，得名大身；雖非有為相，亦名妙、大故；法、報兩種，如應說妙、大有為相也。兩論其文義各異耳。又云，世親菩薩論唯依真如釋妙、大也，或二論同俱妙、大，亦通法、報故，淨心地名有通有別。依《莊嚴論》，唯判於初地，名淨心地，從初得處為名。若依天親《菩提攝論》，有兩釋。若以四人分十地，則唯初地名清淨定行人，二地至六地名有相行人，七地名無相行人，八、九、十地名無功用行人；若通則從初地乃至十地，總名清淨定行地。此中說入淨心地人得二種智，據通說也。離慢亦通十地說故，十地說斷十無明故，斷十重障，入十地故。

Below, the abode of the path of realization is explained: when the preceding cultivation of the stage of applied preparation is completed, one immediately enters the first stage (bhūmi), attains untainted wisdom, and directly realizes tathatā; therefore it is called the path of realization. Among the eight abodes, it is called the abode of the pure mind; among the three stages, it is called the stage of the pure mind. Because one attains the untainted, it is called the equanimous mind; because of the four verified purifications, it is called the pure mind. Prior to the path of seeing, in the stage of applied preparation, although one contemplates emptiness and existence, one still bears those marks, and thus has not truly entered the three natures; because the contemplating mind bearing marks has attainment, one cannot yet realize the true ultimate reality. After the stage of applied preparation, when entering the path of seeing, because marks are obliterated, one abides in non-attainment, internally unites with the ultimate principle, and realizes the true ultimate reality; this is called entering the path of realization. When attaining the path of realization, one obtains a kind of wisdom and accomplishes the wonderful and great bodies; to reveal this meaning, there is this passage. The treatise of Bodhisattva Vasubandhu says: Within the first major section explaining doubts, from 'that anuttarā samyaksambodhi attained by the Tathāgata, wherein...' onward, there are two parts; this corresponds to the second, which adduces a metaphor to illuminate the body, using a simile for unreality and reality. By means of what is attained, it clarifies that anuttarā bodhi is neither real nor false: because the Tathāgata attains that bodhi, it is not false; because it does not have the marks of conditioned reality, it is not real. This reveals that because one is free from the two obstacles, it is called the wonderful body; because it pervades all places and its virtues are great, it is called the great body. Although it does not have conditioned marks, it is also called wonderful and great; dharmakāya and saṃbhogakāya are, as appropriate, spoken of as having the conditioned marks of the wonderful and the great. The texts and meanings of the two treatises differ in this respect. It also says: The treatise of Bodhisattva Vasubandhu explains 'wonderful' and 'great' solely based on tathatā; or both treatises equally take 'wonderful' and 'great' to also extend to dharmakāya and saṃbhogakāya. Therefore, the designation 'stage of the pure mind' has both general and specific applications. According to the Mahāyānasūtrālaṃkāra, it is judged to apply solely to the first stage, which is called the stage of the pure mind, taking its name from the locus of initial attainment. If according to Vasubandhu's Commentary on the Mahāyānasaṃgraha, there are two explanations: If the ten stages are divided among four kinds of practitioners, then only the first stage is called practitioners of pure concentration; the second through sixth stages are called practitioners with signs; the seventh stage is called practitioners of signlessness; and the eighth, ninth, and tenth stages are called practitioners of non-effort. If taken generally, then from the first stage up to the tenth stage, they are collectively called the stage of the practice of pure concentration. Here, the statement that one who enters the stage of the pure mind attains two kinds of wisdom is spoken based on the general sense. Because freedom from arrogance also extends throughout the ten stages, and throughout the ten stages the severing of ten igno-rances is expounded, one severs the ten levels of obstacles and enters the ten stages.