金剛般若論會釋 3.2

3.2

經文有二，謂得智、離慢。得智有三，初、如來告，即依說相、欲願，令未得者起願心故；次、善現安立第一義，令離增益、損減失故；後、「佛言：『善現』」下印可。什本文略，無印可相也。論文有二，初、標名屬經，次、正釋義。釋義中，初、總標得智、離慢二門，次、隨釋二義。云何得智下，是釋得智中有二，初、問標二智，後、正釋二智。初、釋種姓智，云能得妙身者，由得無分別智，決定能紹如來位，故名種姓智；得此智已，當得成佛法、報等身，故言能得於妙身也。故前卷云，「至得成就身，得畢竟轉依」故，當得畢竟二轉依果也。天親亦云，遠離二障得畢竟法身、妙身之義，如前皆說，戒即初地分得三身，名為能得，謂初地以上隨位證得遍行等真如故，名畢竟通達轉，亦不違也。次、解平等智，由證平等真法界故，離我、我所，化眾生時，於自他身得五種平等心，能攝一切眾生身，總為自大身一故，名平等智，《大莊嚴論》亦說入淨心地得五種平等，與此名有同異，其義不殊也。此初麁惡平等者，是我、我所執，是障根本，果苦同生故名麁惡，由離此故，得平等名。《莊嚴論》第一名無我平等，第二法無我平等，謂出觀度生，但見自他五蘊之法皆如幻化，名法無我。《莊嚴》第二名有苦平等，彼自釋云，謂於自他所有苦法無差別故，意云，由無我所分別相，見彼有苦法時，與自身空有苦法平等，名法無我平等，自他苦法名為法故。第三斷相應平等，謂永斷他苦，與斷自苦心相應故。《莊嚴》第三名所作平等，彼自釋云，謂於自他作斷苦事，無差別故。第四無悕望心相應平等，謂斷他苦，與他樂時，不望其報，與斷自苦、與自樂不望報心相應，故名平等。後論第四名不望平等，後自釋云，謂於自他拔苦與樂，不求報心，無差別故（此前四平等總當《攝論》資糧不足中得一切眾生心平等也）。第五一切菩薩證道平等，如諸菩薩證平等法界，於自他身得平等心，我亦同得。彼第五名同得平等，彼自釋云，如諸菩薩所得，我得亦爾，無差別故（此當《攝論》得一切菩薩心平等，《攝論》更有得一切諸佛心平等，略不說體），由於眾生得此五種平等心故，能攝一切他身，總為得一大身，故論結云，得此平等故，得大身等也。世親論意，真如自體離二障，故名妙身；遍一切處，及功德大，名為大身。《十地經》說，入初地時得百法明門，即此但說得二智者，自利證真，利他平等，此二要故，佛偏說也。《莊嚴論》云，何故初地名歡喜耶？由見真、利物故，於二利中，此二最要故，如來說有是二智也。

The sūtra text has two [parts]: attaining wisdom and leaving conceit. Attaining wisdom has three [parts]: first, the Tathāgata addresses [Subhūti], which relies on explaining the characteristics and aspiration so as to cause those who have not yet attained it to arouse the aspirational mind; second, Subhūti establishes the ultimate truth so as to cause them to be free from the faults of reification and deprecation; and third, [the Buddha] ratifies it from “The Buddha said, ‘Subhūti’” onward. Kumārajīva's root text is abbreviated and lacks the sign of ratification. The śāstra text has two [parts]: first, indicating the names and correlating them to the sūtra; second, properly explaining the meaning. In explaining the meaning: first, generally indicating the two gates of attaining wisdom and leaving conceit; second, explaining the two meanings in succession. The passage from “How is wisdom attained?” onward is the explanation of attaining wisdom, within which there are two [parts]: first, asking about and indicating the two wisdoms; later, properly explaining the two wisdoms. First, explaining the lineage wisdom: saying that one is “able to attain the marvelous body” means that by attaining non-conceptual wisdom, one is definitely able to inherit the position of the Tathāgata; hence it is called “lineage wisdom.” Having attained this wisdom, one will attain the realization of the Buddha's dharmakāya, saṃbhogakāya, and so on; therefore it says that one is able to attain the marvelous body. Thus the previous fascicle states: “Up to attaining the perfected body, one attains the ultimate revulsion of the basis”; hence one will attain the ultimate fruit of the two revulsions of the basis. Vasubandhu also says that leaving the two obstructions behind to attain the ultimate dharmakāya and marvelous body is as explained before. Sīla means partially attaining the three bodies on the first stage, which is called “being able to attain”; that is, from the first stage onward, in accordance with the stage, one realizes and attains the all-pervading tathatā and so on; hence it is called “ultimately penetrating revulsion,” which does not conflict [with this] either. Next, explaining equality wisdom: because of realizing the equal true dharmadhātu, one is free from self and what belongs to self; when transforming sentient beings, one attains five kinds of equal minds toward oneself and others, and is able to embrace the bodies of all sentient beings entirely into one's own great single body; therefore it is called “equality wisdom.” The *Mahāyāna-sūtrālaṃkāra* also states that upon entering the stage of the pure mind, one attains five kinds of equality, which differs slightly in name from this, but its meaning is not different. Here, the first, “equality of the coarse and evil,” refers to the grasping at self and what belongs to self, which is the root of the obstructions; because the resulting suffering is co-produced, it is called “coarse and evil”; by leaving this behind, it receives the name of “equality.” In the *Sūtrālaṃkāra*, the first is named “equality of selflessness,” and the second is “equality of the selflessness of phenomena,” meaning that when emerging from contemplation to save sentient beings, one merely sees that the phenomena of the five aggregates of self and others are all like illusions and transformations; this is called “selflessness of phenomena.” In the *Sūtrālaṃkāra*, the second is called “equality of possessing suffering,” and its own commentary explains: “It means there is no distinction regarding all the suffering phenomena of oneself and others.” The intent is: because of having no conceptual characteristics of what belongs to self, when seeing that they have suffering phenomena, this is equal to one's own empty suffering phenomena; this is called “equality of the selflessness of phenomena,” because the suffering phenomena of oneself and others are called “phenomena.” The third is “equality corresponding to eradication,” meaning that the eternal eradication of others' suffering corresponds to the mind of eradicating one's own suffering. In the *Sūtrālaṃkāra*, the third is called “equality of what is done,” and its own commentary explains: “It means there is no distinction regarding the undertaking of eradicating suffering for oneself and others.” The fourth is “equality corresponding to a mind without expectation,” meaning that when eradicating others' suffering and giving them happiness, one does not expect a recompense, corresponding to the mind that does not expect recompense when eradicating one's own suffering and giving oneself happiness; hence it is called “equality.” In the latter treatise, the fourth is called “equality of not expecting,” and its own commentary explains: “It means there is no distinction in the mind that does not seek recompense when removing suffering and giving happiness to oneself and others” (these first four equalities collectively correspond to “attaining an equal mind toward all sentient beings” among the deficiencies in provisions in the *Mahāyānasaṃgraha*). The fifth is “equality of all bodhisattvas realizing the path”: just as all bodhisattvas realize the equal dharmadhātu and attain an equal mind toward themselves and others, I also attain it likewise. In that treatise, the fifth is named “equality of mutual attainment,” and its own commentary explains: “Just as what all bodhisattvas attain, my attainment is also thus, without distinction” (this corresponds to the *Mahāyānasaṃgraha*'s “attaining an equal mind toward all bodhisattvas”; the *Mahāyānasaṃgraha* further has “attaining an equal mind toward all buddhas,” whose essence is omitted here). Because of attaining these five kinds of equal minds toward sentient beings, one is able to embrace all other bodies into the attainment of a single great body; therefore the treatise concludes: “because of attaining this equality, one attains the great body,” and so forth. Vasubandhu's treatise intends that the essence of tathatā is free from the two obstructions, and hence is called the “marvelous body”; pervading all places and having great merit, it is called the “great body.” The *Daśabhūmika-sūtra* states that upon entering the first stage, one attains a hundred gates of illuminating dharmas; the fact that here only two wisdoms are mentioned is because benefiting oneself by realizing truth and benefiting others by equality are the two essentials, so the Buddha spoke of them exclusively. The *Sūtrālaṃkāra* says: “Why is the first stage called ‘Joyous’?” Because of seeing truth and benefiting beings; among the two benefits, these two are the most essential, so the Tathāgata stated that there are these two wisdoms.