金剛般若論會釋 3.2

3.2

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.