金剛般若論會釋 3.12

3.12

正釋文中有二，初、正解釋經，後、重釋前苦見正行。前中有三，初、釋經三段如次三，第三段中初解二無我；次、釋經中重言菩薩，顯雙證二無我，文異解也，或唯證人無我，亦名菩薩故，即二乘也。世親云，「眾生及菩薩，知諸法無我，非聖自智信，及聖以有智」，此意說言，凡夫眾生但信解二無我，聖者菩薩以世、出世間智，證知二無我，即由凡、聖，則重言菩薩也，世、出世諦攝各別故，唯什本無重無我，或一無字貫下我、法，無菩薩文闕略矣，然淨土義如餘處說，佛身、依土各自有異。《成唯識》說，又自性身依法性土，雖此身、土體無差別，而屬佛法相性異故，自受用身還依自受用土，謂圓鏡智相應淨識，由昔所修自利無漏，純淨佛土因緣成就，從初成佛盡未來際，相續變為純淨佛土，周圓無際，眾寶莊嚴，自受用身常依而住。他受用身亦依自土，謂平等智大慈悲力，由昔所修利他無漏，純淨佛土因緣成就，隨住十地菩薩所宜變為淨土，或小或大，或劣或勝，前後改轉，他受用身依之而住。若變化身依變化土，謂成事智大慈悲力，由昔所修利他無漏，淨穢佛土因緣成就，隨未登地菩薩所宜化為佛土，或淨或穢，或小或大，前後改轉，佛變化身依之而住。自性身土，一切如來同所證故，體無差別；自受用身土，雖一切佛各反不同，而皆無邊，不相障礙；餘二身土皆隨諸如來所化有情共、不共。前此經中勸捨後二，勸求前二，得二真莊嚴，能現後二，故此中所說，與前文中離小攀緣，法用相似，所為機別。前信行地，若因若果，皆未圓滿；上教十地菩薩因成得佛淨土故，致具足之名。

In correctly interpreting the text, there are two parts: first, correctly explaining the sūtra; second, re-explaining the previous correct practice regarding the perception of suffering. In the first, there are three sections, explaining the three passages of the sūtra in order. In the third passage, it first explains the two kinds of selflessness; next, it explains the sūtra's repeated use of the word 'bodhisattva' to show the simultaneous realization of both kinds of selflessness, which is a distinctive interpretation of the text, or because one who realizes only the selflessness of persons is also called a bodhisattva, namely [one of] the two vehicles. Vasubandhu says: / 'Sentient beings and bodhisattvas / know that all phenomena are without self; / non-aryas through conviction of their own intellect, / and āryas because they possess wisdom.' / The meaning of this is that ordinary sentient beings only have faithful understanding of the two kinds of selflessness, while noble bodhisattvas, by means of worldly and transworldly wisdom, directly realize and know the two kinds of selflessness. Thus, on account of ordinary beings and āryas, 'bodhisattva' is stated again, for the mundane and transworldly truths subsume them separately. Only Kumārajīva's translation lacks the repeated 'selflessness', or perhaps a single word 'non-' extends down through 'self' and 'phenomena', and the absence of the word 'bodhisattva' is an omission in that text. However, the meaning of pure lands is as stated elsewhere: the Buddha's bodies and their supporting lands each differ. The Cheng weishi lun says: Furthermore, the svabhāvakāya relies on the dharmatā-land; although there is no difference in the substance of this body and land, they belong to the Buddha's qualities, their characteristics and nature differing. The self-enjoyment body (svasaṃbhogakāya) also relies on its own self-enjoyment land: that is, the pure consciousness associated with the Great Perfect Mirror Wisdom, accomplished through the causes and conditions of untainted, purely clean Buddha lands cultivated in the past for one's own benefit, continuously transforms from initial attainment of buddhahood to the end of the future into a purely clean Buddha land that is all-encompassing, boundless, and adorned with numerous jewels; the self-enjoyment body constantly relies upon it and abides there. The other-enjoyment body (parasaṃbhogakāya) also relies on its own land: that is, by the power of the Equality Wisdom and great compassion, accomplished through the causes and conditions of untainted, purely clean Buddha lands cultivated in the past for the benefit of others, it transforms into a pure land according with what is suitable for bodhisattvas abiding in the ten stages, either small or large, either inferior or superior, changing over time; the other-enjoyment body relies upon it and abides there. As for the transformation body (nirmāṇakāya), it relies on a transformation land: that is, by the power of the All-Performing Wisdom and great compassion, accomplished through the causes and conditions of pure and defiled Buddha lands cultivated in the past for the benefit of others, it transforms into a Buddha land according with what is suitable for bodhisattvas who have not yet ascended the stages, either pure or defiled, either small or large, changing over time; the Buddha's transformation body relies upon it and abides there. The svabhāvakāya and its land are what all Tathāgatas equally realize, so their substance is without difference. As for the self-enjoyment body and its land, although they are mutually distinct for all Buddhas, they are all boundless and do not obstruct one another. The remaining two bodies and their lands are common or uncommon according to the sentient beings transformed by the various Tathāgatas. Earlier, this sūtra exhorted abandoning the latter two and seeking the former two; having attained the two true adornments, one can manifest the latter two. Therefore, what is explained here is similar in doctrinal function to the earlier passage on leaving behind small graspings, yet the faculties addressed are different. Previously, on the stage of practice with faith, neither causes nor results were yet complete; here, instructing bodhisattvas of the ten stages to achieve the causes and attain the Buddha's pure land, it is given the name 'complete endowment'.