金剛般若論會釋 1.29

1.29

In the seventh [section], establishing the title, there are two parts: first, the question; second, the answer. In the answer there are three parts: first, explaining “diamond” (vajra); second, explaining “cutter” (chedikā) and the essence of prajñā; third, re-explaining the uncommon meaning. In the first part, explaining “diamond”, there are two: first, revealing the characteristics of “diamond” as pervading both the antidotes and what is to be countered; second, explaining the diamond that is the antidote. As it is said regarding those who enter the practice of right view and those who enter the practice of wrong view: “right view” refers to the group determined for the right, and “wrong view” refers to the group determined for the wrong; practicing good or evil deeds by which one can enter those groups is called those two practices. Or to speak generally, it is as saying that two people, good and bad, practice good and evil, and these practices enter the category of the group of right view or enter the category of the group of wrong view; though wrong and right are different, both are called “practice of view”. Now, the three wisdoms that are the antidote and the two obstructions that are countered, though defilement and goodness are different, are both called “diamond”. The Nirvāṇa-sūtra says that a diamond is extremely hard, and the myriad things cannot break it, except for a white ram's horn and a turtle shell. Though the obstruction to omniscience is hard, neither the conventional wisdom of ordinary beings nor the bodhi-wisdom of the two vehicles can sever it; though the obstruction of afflictions is hard, the wisdom of ordinary beings cannot sever its seeds, and the true wisdom of the two vehicles cannot sever its latencies; only by generating the bodhicitta of the Great Vehicle can the three wisdoms subdue or sever them: this is an analogy for entering the practice of wrong view. Furthermore, just as jade and stone are extremely hard by nature and cannot be broken by things, except only a diamond which can crush them; so too are the two obstructions, being extremely hard by nature and cannot be crushed or broken by the conventional wisdom of ordinary beings or the true wisdom of the two vehicles; the three wisdoms of the Great Vehicle, like that diamond, are only then able to subdue and sever them, and the diamond-like cultivation wisdom at the stage of ultimate severance is why the sūtra only speaks of the diamond as an analogy for samādhi: this is an analogy for the practice of right view. Therefore, the name “diamond” has two characteristic meanings: first, the meaning of what is broken; second, the meaning of what can break. It is not that “cutter” also has two meanings, because it is not what is cut, nor is it because “diamond” and “cutter” together constitute two meanings, because the analogies of the two views, wrong and right, would not correspond. Hence, one cannot take “diamond” solely as what is cut, because the subtlety and firmness of the cause of wisdom would not be established; nor can one take “diamond” solely as what can cut, because the characteristics of the two meanings would not be established. Due to this, it should be explained as it is here, yet the text is brief and does not explain [it fully]. In bringing out the diamond that is countered, it is only made apparent in the [commentary on the] Āgamas under “cutter”. In explaining the diamond that is the antidote, it marks “subtle” and “firm”. Because during the Sui dynasty the translation avoided the taboo on the [emperor's name] “firm” (jian), it was consequently changed to “subtle”. Wisdom being “firm” refers to the seeds; “indestructible” refers to active manifestation. Among active manifestations, the first are hearing and reflection, and the last is cultivation wisdom. Within cultivation wisdom, the first is tainted cultivation, and the last is untainted cultivation. Within untainted cultivation, the first is the stage of the ten grounds, and the last is the stage of the Tathāgata. Within the ten grounds, the first is the path of application, and the last are the uninterrupted path and the path of liberation. Within the uninterrupted path and path of liberation, the first is the uninterrupted path, and the last is the path of liberation. In the Buddha stage, the first is the seeds, and the last is the active manifestation. Under “cutter”, hearing, reflection, and cultivation constitute what can cut; contemplation is the essence of what can cut. Prior to the seventh ground, the first two are tainted, and the last one pervades both. Even if the former two wisdoms are also established within cultivation—though there is no explicit text stating it—yet they give rise to their functions at distinct times for cultivation wisdom and the like; from the eighth ground upward, both functions can arise in thought-moment after thought-moment: the first two subdue afflictions, and the last one directly severs them. As for “cutting at the place where the diamond cuts”: wisdom is like the diamond, what is cut is like jade and stone, cutting at the place of the two obstructions. Furthermore, the obstructions are like the diamond, what can cut is the ground like the white ram's horn, cutting at the place where hearing, reflection, and cultivation can cut.