金剛般若論會釋 1.34

1.34

Next, within the explanation, there are two parts: first the question, and second the answer. In the answer, following the first explanation, the first person is easy to understand. As for the second, 'those who delight in merit,' etc., there are those previously in the ordinary stage who neither defame nor believe in the Three Vehicles of the Buddha-Dharma, but merely abide in an intermediate state of mind—where are they in the world? There are those who delight in performing merit but have not yet generated faithful mind; this is called not yet accomplished. Now, in order to make them generate faith and understanding, they are enabled to enter the ten faiths. The third, entering the profound meaning, refers to those previous two who deeply penetrate cause and effect and attain non-retrogressing faith. Fourth, if one has already attained entry into the stage of non-retrogressing faith, this is called 'already having attained non-despicability'; because their abiding in the Dharma is determined toward deliverance and they are worthy to attain the fruit, it is called non-despicable, entering non-retrogression of stage. Fifth, 'having already attained agreeable embracing' refers to those whose faculties were previously ripened, but who are after non-retrogression of stage and, for the pure-minded, before non-retrogression of stage: these bodhisattvas, not relying on others, generate fundamental wisdom and personally realize and enter into dharmas, and generate subsequently attained wisdom and perceive dharmas, attaining entry into the ten stages, and likewise for the subsequent ones, because it generates joy. Again, in the second explanation: for the first person, outside the Dharma, they are made to enter the first five minds of the ten faiths; for the second person, from before the five minds they enter beyond the sixth mind of faith, where determined faith is called faith and understanding. Proceeding from the first person as the second, the third, entering the profound meaning, refers to the second person, from before the sixth abode, being enabled to enter non-retrogression of stage, beyond the seventh abode being called entering the profound meaning. The fourth person, the non-retrogressing, having already attained non-retrogression of stage, is enabled to enter the first stage and non-retrogression of realization. The fifth, generating joy, refers to the one just prior who has attained entry into the first stage and whose faculties are already matured, called agreeable embracing, successively attaining entry into the second and third stages, etc. If one has already entered non-retrogression of stage, the latter person is called 'pure-minded', attaining entry into the first stage, jointly called generating joy. Again, in the third explanation: the first person, outside the Dharma, newly enters the stage of the ten faiths; the second person, formerly before the five minds, attains entry beyond the sixth faith of non-retrogression; the third gradually enters the first stage, realizing and entering the profound tathatā-dharmadhātu; the fourth realizes and enters beyond the eighth stage, beyond non-retrogression of practice; the fifth, after the path of seeing, after non-retrogression of realization, is called agreeable embracing, entering the eighth stage is called pure mind, because untainted mind is constantly continuous, all generate joy; for the first stage agreeable embracing successively enables entry into the Buddha stage, generating joy; for the eighth stage pure mind soon enables entry into the Buddha stage, all generating great joy. Although there are three explanations, this latter explanation seems preferable. Because the question only asks about the three practices in the cause, now because in the cause one attains realization of the subsequent higher grades up to Buddhahood, it completely answers all practices of the three stages, from initial resolve up to the Buddha fruit, because they are practiced and entered from the preceding stages. Now examining this closely: ordinary beings prior to the stages have only thirty minds; initially abiding outside the Dharma, they are made to believe and enter the Dharma; next, before the sixth abode, they are made to enter the seventh abode; next, before the stages, they are made to enter the first stage; next, before the seventh stage, they are made to enter the eighth stage; and finally, in the cause, they are made to enter the Buddha stage, explaining their characteristics in accordance with each stage, so that the Dharma may abide long. Since sentient beings can enter the first five causes, and through sentient beings entering the first five causes the Dharma comes to abide long, the questioner made it broadly as six causes and briefly as two causes; the rest is as stated in the Xuanji.