御注金剛般若波羅蜜經宣演 1.10.5

1.10.5

謂要安住菩薩種性。 二依正最勝。 謂要依止大菩提心。 三意樂最勝。 謂要悲愍一切有情。 四事業最勝。 謂要具行一切事業。 五巧便最勝。 謂要無相智所攝受。 六迴向最勝。 謂要迴向無上菩提。 七清淨最勝。 謂要不為二障間雜。 若非此七所攝。 受者所行施等。 非到彼岸。 由斯施等。 對波羅蜜多。 一一皆應。 四句分別。 辯中邊論第二。 有十二最勝。 是故皆得到彼岸。 名對法論第十一。 有五義。 解深密經。 由五因緣。 此等相攝如別章。 辯經者。 梵音修多羅。 修姤路皆訛也。 正云素怛攬。 乃目四義。 衣綖席經。 猶如瞿名。 仙陀婆等。 令取經義。 亦取綖義。 何者四分律云。 如種種花置於案上。 風吹散落。 以綖速持則不散失。 眾生根性如案。 佛說教義如花。 若不連持。 邪見異風惑當飃散。 今結集家連。 綴佛語如綖。 貫花如經持緯。 佛地論云。 以聖教貫穿攝持。 所應說義及所化生。 如次可配綖經二義。 然其經字即與此方經誥名同。 此方俗釋。 經者。 常也法也經也。 故今不易為常。 揩定是非為法律。 通物理為經。 佛教同之。 亦無有失。 小乘論中。 雜心五義。 謂湧泉等義。 如常說經雖在教。 依瑜伽論。 出經體中。 通取所詮。 故總言經通教及理。 般若波羅蜜多亦通理教。 由此對經綺互相望總有四句。 謂金剛般若波羅蜜多即經等持業。 依主隨應解釋。

namely, requiring abiding in the bodhisattva gotra; second, supremacy of basis and rectification, namely, requiring reliance upon the mind of great bodhi; third, supremacy of intention, namely, requiring compassionate pity for all sentient beings; fourth, supremacy of activity, namely, requiring full execution of all activities; fifth, supremacy of skillful means, namely, requiring being embraced by non-conceptual wisdom; sixth, supremacy of dedication, namely, requiring dedication to unexcelled bodhi; seventh, supremacy of purification, namely, requiring not being admixed with the two obstacles. If one is not embraced by these seven, the practice of giving and so forth by the recipient is not 'reaching the other shore'. From this, giving and so on in relation to pāramitā should each be analyzed by the four alternatives (*catuṣkoṭi*). In the second fascicle of the *Madhyāntavibhāga-bhāṣya*, there are twelve kinds of supremacy; therefore all attain the name 'reaching the other shore'. In the eleventh fascicle of the *Abhidharmasamuccaya-bhāṣya*, there are five meanings. In the *Saṃdhinirmocana Sūtra*, there are five causes and conditions. How these subsume one another is distinguished in a separate chapter. 'Sūtra': in Sanskrit it is *sūtra*; *xiuhoulu* is an error. Correctly it is *sūtram*, which designates four meanings: clothing, thread, mat, and warp—just like the word *go*, or *saindhava*, and so forth. Let it take the sense of 'warp' (*jing*), and also the sense of 'thread' (*xian*). Why? The *Dharmaguptaka-vinaya* states: 'Just as various flowers placed on a table will be blown away and scattered by the wind, but if held firmly with a thread they will not be scattered and lost.' Sentient beings' faculties and dispositions are like the table; the doctrines taught by the Buddha are like the flowers. If not linked and held together, the strange winds of wrong views and delusions would blow them away and scatter them. Now the compilers linked and joined the Buddha's words together like thread piercing flowers, like a warp holding the weft. The *Buddhabhūmi-śāstra* says: 'By means of the sacred teaching, stringing together and holding the doctrines that should be expounded and the sentient beings to be transformed.' These can correspond respectively to the two meanings of thread and warp. However, the character *jing* shares its name with the secular scriptures and proclamations of this land. According to secular explanations here, *jing* means constancy (*chang*), model (*fa*), and passage (*jing*). Therefore, now it is not altered: 'constancy' models and fixes right and wrong as law, and 'passage' penetrates the principles of things as warp; Buddhist teachings share this, and there is no error. In the Hīnayāna treatises, the *Saṃyuktābhidharmahṛdaya* gives five meanings, such as 'welling spring', as is commonly explained. Although 'sūtra' pertains to the teaching, according to the *Yogācārabhūmi-śāstra*, when explaining the essence of a sūtra, it universally takes what is signified; hence, spoken generally, 'sūtra' pervades both teaching and principle. *Prajñāpāramitā* also pervades principle and teaching. Because of this, when cross-referenced with 'sūtra', there are four alternatives in total. That is, *Vajracchedikā Prajñāpāramitā* is itself the sūtra: a karmadhāraya compound; or [a sūtra of the Prajñāpāramitā:] a tatpuruṣa compound, to be interpreted as appropriate.