成唯識論演祕 1.212

1.212

詳曰：雖有三解，疑猶未遣。且金剛位是無間道，何有長時對之云勝？設云此位有多剎那佛平等者，是何剎那？彼俱無間，未可於中分成勝劣。若勝形前，前非等覺，何過須釋？若形二智名勝等者，障猶未盡，復未圓證，以何名「等」？若對斷障同名為「等」，理即有失，而文未見。由斯三釋皆未敢依，未見所據，而無所據。今助一釋，佛所得法而皆得之菩薩稱等，所得自在離障圓極，故佛云勝。故《大般若》五十五云：「云何當知已圓滿？第十法雲地菩薩與諸如來應言無異。善現！是菩薩已圓滿六波羅蜜多、八定、三十七道、三三昧、五眼、六通、佛十力、四無畏、無礙、無量、十八不共、一切智、道相智、一切相智、一切佛法故。若復永斷一切煩惱習氣相續便住佛地，是故當知與諸如來應言無異。」

In evaluation: Although there are three explanations, doubts are still not dispelled. Moreover, the adamantine stage is an uninterrupted path; how could there be a long duration in contrast to which it is called superior? Even if one says that in this stage there are many kṣaṇas equal to the Buddha, which kṣaṇa is it? They are both uninterrupted; one cannot distinguish superiority and inferiority within them. If superiority is set against what came before, what came before is not virtual enlightenment, so what fault is there that needs explaining? If set against the two wisdoms to be called superior or equal, the hindrances are not yet exhausted, nor is there complete realization; on what grounds is it called "equal"? If in contrast to severing hindrances they are equally called "equal," the principle is flawed, and such a text has not been seen. For these reasons, I dare not follow any of the three explanations, for I have not seen any textual basis, and there is no textual basis. Now I offer an alternative explanation: A bodhisattva who has attained all the dharmas attained by the Buddha is called "equal"; because the sovereignty obtained is completely free of hindrances and utterly ultimate, the Buddha is called "superior." Thus the Mahāprajñāpāramitā-sūtra, fascicle 55, states: "How should one know that one has reached fulfillment? A bodhisattva of the tenth stage, the Cloud of Dharma, should be said to be no different from the Tathāgatas. Subhūti! This bodhisattva has already fulfilled the six pāramitās, the eight concentrations, the thirty-seven factors of awakening, the three samādhis, the five eyes, the six supernormal powers, the Buddha's ten powers, the four fearlessnesses, unhindered [knowledge], the immeasurables, the eighteen unshared dharmas, the knowledge of all phenomena, the knowledge of the aspects of the path, the knowledge of all modes, and all buddha-dharmas. If, further, they permanently sever the succession of all afflictive latent impressions, they abide in the stage of buddhahood. Therefore, one should know that they should be said to be no different from the Tathāgatas."