御注金剛般若波羅蜜經宣演 1.10.4

1.10.4

是彼二物對所礙而喻所治非謂涅槃障喻金剛上解金剛通能所斷論下別釋唯就能斷乃有四義。 如前所列。 論云。 細者智因故。 牢者不可壞故隋朝諱堅故翻為細。 取堅密義智因即種子不可壞即現行智超惑除明暗不並故不可壞又釋智能證如了因性故名為智因以無間隙非世間行所相雜故名之細密又以細妙非二乘等麁所緣故二名細密言不可壞者顯所治障性堅難壞若依此釋論中四義通能所斷。 論又云。 能斷者般若波羅蜜中聞思修所斷如金剛斷處而斷故此以智如金剛可斷二障如玉石等名為斷處。 即舉所斷以顯能斷。 若作二障喻金剛解者。 此舉能斷以顯所斷。 猶若金剛謂聞思修所斷之障乃如金剛斷處而斷然准論意即釋題名金剛能斷般若以初標之金剛能斷者後又結云是名金剛能斷。 釋中亦爾先釋金剛後斷釋能斷此順西域語。 若言能斷金剛。 則順此方語。 皆不相違。 總以能詮之教。 所詮之理智。 及所斷障。 喻於金剛。 論釋第四義云。 又如畫金剛形。 初後闊中則狹。 如是般若波羅蜜中。 狹者謂淨心地。 初後闊者謂信行地。 如來地。 此顯示不共義也。 演曰。 依此經教。 文字般若初後廣明。 中間即狹。 不同餘經。 名不共義。 是故此經獨名金剛。 亦即餘分不同。 所以一如畫金剛神。 膊跨則闊。 在腰則狹。 有動作故。 喻令進趣。 亦如畫金剛杵。 兩頭闊。 中腰狹。 極堅勝故。 令知深妙。 問何故廣明信行佛地。 略淨心耶。 答。 此經意令發心修行佛種不斷。 廣談果德。 勸彼欣樂而能發心。 地前初修有退轉故。 廣示行相。 令其進入初地已去。 自證得故。 非退轉故。 不假多陳故。 初後廣中間略說。 又從凡位紹繼佛種。 爰生佛果不斷義成。 中間可知。 何煩廣說。 故經文義。 闊狹不同。 雖如來地釋者即是十地位收然經不明十地行相。 還指佛果。 所有功德。 名如來地。 故作是釋。 至下當知。 問。 勝天王般若云。 般若波羅蜜無有一法可為譬喻。 如何今說智喻金剛。 答。 彼顯智勝超過萬法。 無可全分相比況者。 比約少分。 義用相似故。 譬金剛。 諸有智者。 以喻解故。 法藉喻明徵由顯著舉已見邊。 證未見邊。 和合一處。 令義平等。 所有政說名之為喻。 即以顯了分。 顯未顯了分也。 般若梵音此云智慧。 總有五種。 文字即是能詮教法。 觀照惠體實相。 真性境界。 即是空有二諦。 三無性等。 眷屬者相應四蘊性助伴五蘊性隨其所應。 即定道共二種戒。 故然此般若名寬通故。 理該五種。 就勝唯取實相觀照。 如宗中辯釋。 此智慧。 初別後通。 言別相者。 具足梵音。 應言波羅腎若。 此翻為惠。 梵云若那。 此翻為智。 體雖是同。 俱別境惠。 義用有異。 故得名殊。 擇法決斷二種異故。 即准大品涅槃經等。 若字通因智慧二義。 此智慧二字界故般那兩字。 是其因緣。 以般助若為慧。 以那助若為智。 由是諸經十度之中。 智慧二別。 勝天王般若云。 菩薩具足般若。 具足闍那。 又云。 得闍那門。 能入眾生諸根利鈍得般若門。 分別句義。 言通相者。 由體同故。 智處說慧。 慧處說智。 一切無違。 即說第六名智度等。 問。 題名般若。 何故行中乃明布施。 答。 約前引後即檀度收後淨。 於前即智度攝互舉一種理實相似又立名據勝修行約初故。 檀智二所。 舉各別言。 波羅者。 此云彼岸。 法有四種理教行果。 但取於果。 菩提涅槃以為彼岸。 教理通因果。 行唯在因。 故未起苦集以為河流。 現起集苦以為此岸。 六度為舟船。 即以行人五蘊假者而為度。 蜜多者。 離義到義。 由修施等。 離出生死。 達到彼岸。 唯識第九。 要七最勝之所。 攝受方可建立波羅蜜多。 一安住最勝。

Although these two objects are [both] used to metaphorically illustrate what is remedied in contrast to what obstructs, this does not mean that the obstacles to nirvāṇa are compared to the diamond. The above explanation of 'vajra' applies generally to both what cuts and what is cut; below, the treatise specifically explains it strictly in terms of what can cut, finding four senses, as listed previously. The treatise states: '"Subtle" means because it is the cause of wisdom; "firm" means because it cannot be destroyed.' (Because the Sui dynasty observed an avoidance taboo on the character *jian* [firm], it was translated as 'subtle', adopting the sense of 'firmly compacted'.) 'The cause of wisdom' refers to the seed; 'cannot be destroyed' refers to actualized wisdom: wisdom transcends delusion and eliminates it, and since light and darkness cannot coexist, it cannot be destroyed. Another explanation is: wisdom can realize suchness, being the nature of a revelatory cause (*vyañjaka-hetu*), and is therefore called 'the cause of wisdom'. Because it has no gaps and is not admixed with worldly conduct, it is called 'subtle and compacted'. Furthermore, because it is subtle and wondrous, and not a coarse objective support of the two vehicles and the like, it is also called 'subtle and compacted'. The statement that it 'cannot be destroyed' demonstrates that the obstacles to be remedied are by nature firm and hard to break. If one follows this explanation, the four senses in the treatise apply generally to both what can cut and what is cut. The treatise further states: '"What cuts" means what is cut by hearing, contemplation, and cultivation in the prajñāpāramitā, cutting just as the cutting edge of a diamond cuts.' This means that wisdom is like a diamond, which can cut the two obstacles; jade, stone, and the like are called the 'cutting edges'. That is, it cites what is cut to reveal what can cut. If one takes the two obstacles to be compared to the diamond, this cites what can cut to reveal what is cut: it is just like a diamond, meaning that the obstacles cut by hearing, contemplation, and cultivation are cut just like the cutting edge of a diamond. However, in accord with the intent of the treatise, it is explaining the title 'The Vajra-Cutter Prajñā': because it first presents 'Vajra-Cutter', it later concludes, 'this is called the Vajra-Cutter'. In the commentary it is also like this: first it explains 'vajra', and afterwards it explains 'cutter'. This follows the Western Regions' word order. If one says 'the cutter diamond' (*nengduan jingang*), that follows the word order of this land; neither is contradictory. In general, the signifier teachings, the signified principle and wisdom, and the obstacles to be cut are all compared to a diamond. The treatise explains the fourth sense, stating: 'Furthermore, it is like the drawn form of a vajra: broad at the beginning and the end, but narrow in the middle. Likewise, in the prajñāpāramitā, the narrow refers to the pure mind ground; the broad at the beginning and end refers to the ground of practice based on faith and the Tathāgata ground. This demonstrates the uncommon meaning.' The exposition says: According to the teaching of this sūtra, the written-word prajñā is explained broadly at the beginning and end, while in the middle it is narrow. Unlike other sūtras, this is called the uncommon meaning. Therefore, this sūtra alone is called 'Vajra', and it is also unlike other sections. Hence, it is just like a drawn vajra spirit: broad at the shoulders and hips, but narrow at the waist. Because it possesses movement, the metaphor encourages advancement. It is also like a drawn vajra pestle: broad at the two ends and narrow at the middle waist. Because it is extremely firm and supreme, it causes one to know the profound and wondrous. Question: Why is it that the ground of practice based on faith and the Buddha ground are explained broadly, while the pure mind [ground] is abbreviated? Answer: The intent of this sūtra is to cause beings to generate the mind, cultivate the practice, and keep the Buddha lineage unbroken; it speaks broadly of the fruition's virtues to encourage them to take joy and delight [in it] so that they are able to generate the mind. Since prior to the grounds when first cultivating there is regression, it broadly shows the aspects of practice to cause them to enter and advance. From the first ground onward, because they realize it for themselves and do not regress, there is no need for extensive exposition; hence it is broad at the beginning and end, and abbreviated in the middle. Furthermore, by inheriting and continuing the Buddha lineage from the rank of ordinary beings, the Buddha fruition is thereby born and the unbroken meaning is established; what lies between can be understood, so why bother with extensive exposition? Hence the text and meaning of the sūtra differ in broadness and narrowness. Although commentators explain the 'Tathāgata ground' as being included within the ten grounds, the sūtra does not clarify the aspects of practice of the ten grounds, but refers back to the Buddha fruition: all its virtues are called the 'Tathāgata ground'. Therefore it is explained this way, as will be understood below. Question: The *Suvikrāntavikrāmiparipṛcchā Prajñāpāramitā Sūtra* says: 'In the prajñāpāramitā, there is not a single dharma that can serve as a metaphor.' Why now do you say that wisdom is compared to a diamond? Answer: That is to reveal that the supremacy of wisdom surpasses all myriad dharmas, so there is nothing that can be completely compared to it. This [vajra] comparison is made based on a small portion: because their meaning and function are similar, it is compared to a diamond. All wise persons understand through metaphors. Dharmas rely on metaphors for clarification; their underlying reasons are made evident: by citing the side that has already been seen, one proves the side that has not yet been seen, bringing them together in one place so that their meaning is made equal. All correct statements of this kind are called metaphors. That is, using the manifest part to reveal the unmanifest part. *Prajñā* is the Sanskrit sound, translated here as wisdom (*zhihui*). There are five kinds in total. Written-word [wisdom] is the signifier teaching. Contemplative [wisdom] is the essence of discernment. Real-mark [wisdom] is the sphere of true nature, namely the two truths of emptiness and existence, the three non-natures, and so forth. Concomitant [wisdom] is the nature of the four associated aggregates, the nature of the accompanying five aggregates, as appropriate—namely, the two kinds of morality: of absorption (*dhyāna-saṃvara*) and of the path (*anāsrava-saṃvara*). However, because this name *prajñā* is broad and pervasive, in principle it covers all five kinds. In terms of supremacy, it takes only the real-mark and contemplative [wisdoms], as explained in our doctrinal school. These two—wisdom (*zhi*) and discernment (*hui*)—are distinct at first and unified later. Regarding their distinct aspects: in full Sanskrit pronunciation, it should be called *prajñā*, translated here as discernment (*hui*); in Sanskrit it is *jñāna*, translated here as wisdom (*zhi*). Although their essence is identical—both being the mental factor of discernment among the object-determining factors—their meaning and function differ, and so they receive different names, because selecting dharmas and making decisive judgments are two different things. This accords with the *Larger Prajñāpāramitā*, the *Nirvāṇa Sūtra*, and so on. The character *jña* pervades the two meanings of cause and wisdom. These two characters *zhi* and *hui* are bound: the two syllables *pra* and *na* are their conditions; with *pra* assisting *jñā* it is discernment (*hui*), and with *na* assisting *jñā* it is wisdom (*zhi*). For this reason, in the ten perfections across various sūtras, wisdom (*zhi*) and discernment (*hui*) are distinguished as two. The *Suvikrāntavikrāmiparipṛcchā Prajñāpāramitā Sūtra* states: 'The bodhisattva is endowed with *prajñā* and endowed with *jñāna*.' It also states: 'Attaining the gate of *jñāna*, one is able to enter into whether sentient beings' faculties are sharp or dull; attaining the gate of *prajñā*, one distinguishes the meanings of phrases.' Regarding their shared aspect: because their essence is identical, where there is wisdom one may speak of discernment, and where there is discernment one may speak of wisdom; in all cases there is no contradiction. Thus the sixth [perfection] is called the perfection of wisdom (*zhidu*), and so forth. Question: The title names prajñā; why then does it explain giving in the practice? Answer: In terms of the earlier leading to the later, it is subsumed under the perfection of giving (*dāna-pāramitā*); in terms of the later purifying the earlier, it is subsumed under the perfection of wisdom. Citing either one, they are actually similar in principle. Moreover, the formulation of the name is based on supremacy, while the cultivation of practice proceeds from the beginning; thus the two loci of giving and wisdom are cited separately. *Pāram* is translated here as 'the other shore'. Dharmas are of four kinds: principle, teaching, practice, and fruition. Taking only the fruition, bodhi and nirvāṇa are regarded as the other shore. Teaching and principle pervade cause and fruition; practice lies solely in the cause. Thus, unarisen suffering and origin are regarded as the river; currently arisen origin and suffering are regarded as this shore; the six perfections are the raft, and the practitioner as a nominal entity of the five aggregates is what is ferried across. *Itā* has the meaning of 'leaving' and the meaning of 'arriving': by cultivating giving and so forth, one leaves saṃsāra and arrives at the other shore. In the ninth fascicle of the *Vijñaptimātratā-śāstra*, it requires being embraced by seven kinds of supremacy before a *pāramitā* can be established: first, supremacy of abiding—