金剛般若論會釋 1.30

1.30

In explaining the uncommon meaning, there are two parts: first, indicating and pointing out, as in the depiction of a vajra, etc.; second, revealing the five penetrations relying on this uncommon meaning. In the first part there are three: 1. marking, 2. pointing out, 3. concluding. “As in the depiction of a vajra” has two senses: First, like a depicted vajra whose shoulders and thighs are broad while its waist is narrow; because it involves movement, it is an analogy for urging progress. Second, like a depicted vajra pestle whose two ends are broad and whose waist is narrow; because it is extremely hard and supreme, it causes one to know that the profound and marvelous lies in the stage of practicing through faith. That the Buddha stage is broad is an analogy for both the text and meaning being extensive; that the stage of the pure mind is narrow is because both text and meaning are narrow. Why this is so has two meanings: Because at the time of an ordinary being, all practices that are cultivated seek the ultimate cultivation of the myriad practices of the Buddha fruit, and the wishes and vows are vast; although there is the stage of the four roots of goodness where one desires to enter the path of seeing with slightly distinct cultivation, from the perspective of their vast aspirations over a long period and for the most part, it is called “broad”. In the Buddha stage, the penetrated activities, wisdom, and vision, as well as the realization and attainment of benefit and joy, are all vast, so the texts of these two are precisely what is broad. Bodhisattvas of the ten grounds cultivate one practice equal to their respective grounds, advancing to seek subsequent grounds; although they slightly seek the Buddha stage, they do not cultivate without limits, so it is called “narrow”. Therefore, following the three stages, the sūtra is said to be broad or narrow. Furthermore, now for those of indeterminate nature and those of determinate nature who previously lacked the generation of the mind of lineage, there are three questions and three answers: lineage, mind-generation, and non-conceptual practice, causing them to seek the Buddha fruit; therefore, for the Buddha fruit and the initial stage, both text and meaning are broad. Although the characteristics of practice of the ten grounds exist for them, because they cannot be cultivated, they are revealed through words and do not require extensive indication; not being the practice of the initial mind-generation of the two vehicles and the like, they are briefly indicated as narrow. The conclusion says: this reveals the uncommon meaning; other sūtras are not like this, hence they are not called uncommon; because the principle and wisdom clarified here are broad or narrow, this textual teaching alone is named “Diamond”. The third diamond is termed the uncommon meaning. In revealing that the five penetrations rely on what is meant by the uncommon, what is explained below—the five kinds of reliance: meaning, characteristic, embracing, establishment, and manifestation—all rely on these three grounds; apart from these grounds, there is nothing else clarified. Because each of these three grounds has the abodes of many practices, they are called the higher and higher reliances; being not one, they are called “higher and higher”. Prajñā is briefly not explained here, only mentioning the three wisdoms, without discussing inexhaustible dharmas such as true reality.