御注金剛般若波羅蜜經宣演 1.5

1.5

贊揚經注。略啟五門。一敘教興由。二明經體性。三攝歸宗旨。四所被根宜。五依文正解。教興由致。曲作兩門。初敘教興意。後傳譯年代。初中復二。先依論釋。後總料簡。依論釋者。無著菩薩釋三問意。論云何故上座須菩提。發斯問耶。有六因緣。且一部宗旨。在在乎三問。善現為發教之主。既有斯意。世尊順問。而答其意必同故。六緣即教興意。其六者何。論云。為斷疑故。為起信解故。為入甚深義故。為不退轉故。為生歡喜故。為正法久住故。即是般若波羅蜜。令佛種不斷。云何以此令佛種不斷耶。若有疑者。得斷疑故。有樂福德。而心未成熟。諸菩薩等。聞多福德於般若波羅蜜。起信解故。已成熟心者。入甚深義故。已得不輕賤者。由貪受持修行。有多功德。不復退轉故。已得順攝及淨心者。於法自入及見生歡喜故。能令未來世。大乘教久住者故。演曰。初五為利樂眾生。後一為正法久住。前五之中。初二。佛法外人以有疑惑。不生定信。次二。已入佛法者。雖欣正法。未解進修。後一已進修者。未能證達。由教但為未解者解。未度者度。若已證悟。言教都亡。是故此中為令眾生。不信者信。未修者修。未達者達。然此六因。攝為三對。初二除疑起信對。次二生智攝福對。後二悟理興教對。又前前因。能引後後由。疑斷故信解生。信解生故入深法。入深法故不退轉。不退轉故生歡喜。歡喜故法久住。其配位地。至文當釋。又依功德施菩薩論云。佛所說法。咸歸二諦。一者俗諦。二者真諦。俗諦者。謂諸凡夫。聲聞。獨覺。菩薩。如來乃至名義智境。業果相屬。演曰。俗諦之中。人法不同。人中凡聖。聖中三乘。大乘因果。如是差別法中。能詮所詮。能緣所緣。能感所感。各相繫屬。是謂俗諦。論又云。真諦者。謂即於此都無所得。如說第一義。非智之所行。何況文字。乃至無業無業果諸聖種性。論釋二諦已次屬當。經云。是故此般若中。說不住相。布施一切法無相。不可取。不可說。生法無我。無所得。無能證。無成就。無來無去等。此釋真諦。又說內外。世間出世間。一切法相。及諸功德。此建立俗諦。如是應知。演曰。六塵外五眼內。色外心內。眾生器為世間。無漏無為為出世間。總說此等名。一切法相所有。校量身命資財。持經福等及諸功德。論意。眾生不識二諦。常處沈淪。為令眾生識達二諦。發生勝智。當得解脫。如有頌言。非不見真如。而能了諸行。皆如幻士等。雖有而非真。由觀勝義。而生正智。以悟真空。由達世俗發生後得。而知緣起。略有六對。理智。事智。一切智。一切種智。如睡夢覺智。如蓮花開智。空智。有智。自利智。利他智。如所有智。盡所有智。諸佛菩薩無量功德。二智為本因識真俗有此智生。是故說經令悟二諦。又由證真故。生智而不住生死。由悟俗故。興慈而不住涅槃。或無住處涅槃資糧。永出二乘。利樂無盡故說經也。上依論釋。次總料簡者。無著菩薩依教起行。功德施論。依境生智。各據一義。亦不相違。然總參詳經之與論起一至六。攝意周盡。言一意者為令佛種不斷絕故。無著菩薩總結六因云。即是般若波羅蜜。令佛不斷。此意若翻六因疑不住等勝智不生。如理不顯。佛種永斷。由說經故。除疑生信。入法不退。歡喜弘通。當成正覺。故云佛種不斷。言二意者。即向論說二諦者。是開為三者。一為悟教理之深微。二為起斷修之妙行。三為識果德之真化。初門復二。初教深。後理妙。言教深者。佛說般若波羅蜜。即非般若波羅蜜。一切諸佛從此經生。須菩提深解義趣。涕淚悲泣。我從昔來。所得惠眼。未曾得聞。如是之經。無著論云。令大乘教久住於世。由斯廣讚持說功德勝。以無量身財布施令知教深。其福勝大專心受學。言理妙者。為顯真如無相。法身究竟之理。雖說真理。不壞俗諦。故功德施論。依經製名。由破取著。得入真諦。不壞假名。悟達俗諦。廣百論第十云。然佛所說無不甚深。二諦法門。最為難測。唯識論云。撥無二諦。是惡取空。諸佛說為不可治者。由此有云。般若經說一切空者。非盡理也。二起斷修之妙行。亦為二。初所斷。後所修。言所斷者。欲入佛法。以信為先。猶預懷疑。障生淨信。依初入法論說斷疑理實。此經兼斷餘障。障有二種。煩惱所知。尋其根源。二執為本。此經正除我法二執。根本既盡。支末隨亡。如經若有我人眾生壽者相。即非菩薩等。是除我執。無法相亦無非法相等。是除法執。又障有三。即三雜染。我於往昔節節支解時。若有我相。人相。眾生相。壽者相。應生嗔恨等。除煩惱障。善男子善女人。受持讀誦此經。為人輕賤。先世罪業。即為消滅等。除其業障。當知是經義不可思議。果報亦不可思議等。是除報障。又准寶性論。障有四種。一闡提不信。二外道著我。三聲聞畏苦。四緣覺捨心。今於經中。隨文取義。具除四障。如經一念淨信。曾於多佛。久種善根。信心清淨。則生實相等。皆初障。是故論云。有樂福德。而心未成熟。諸菩薩等聞多福德於般若波羅蜜起信解故。上下經文。說無我等。除第二障。忍辱波羅蜜。即非忍辱波羅蜜等。論中判為忍苦住處。除第三障。廣大第一。常其心不顛倒等。四恩之心。除第四障。若樂小法者。則於經不能受讀誦。為人解說等。及無住涅槃文。通除後二。又依無著菩薩八住處中。攝彼十二為離障礙。一一對除謂少聞等故。為除障而說斯經。二所修者。萬行雖殊不過六度。世親論云。檀度攝於資生無畏法。此中一二三。名為修行住。又捨身財等為檀。後五百歲。持戒修福等為戒。又離一切相等。為攝律儀戒。修一切善法得阿耨菩提等。為攝善法戒。為利益一切眾生等為攝眾生戒。是三聚淨戒。亦瑜伽厭有為等。三種發心為三德因。是名為戒。忍辱可知。五百世中。長時修習。是為精進。前後諸文。所修觀行。論判以為三摩跋提。毘鉢舍那等。是為空惠。六度圓滿。大經最後六明度。此略舉標明無相修引生後故。三為識果德之真化者。善現三問雖在因中因。必有趣無上果。色聲求我。不見如來是真法身。行住坐臥是應化身。應化非真佛。亦非說法者。令識化身。求趣真佛。又功德施論釋。云何住者。於何相果心住願求。云何修行者。當修何行而得其果。云何降伏者。降伏等心使因清淨。諸法先因而後果。何故先說果。先讚果德令彼欣求而修因故。無著菩薩中開三因理包行果。其二諦境通在果因上三意訖。開為四者。一為令聞無說至教。二為令知無生勝理。三為令修無得妙行。四為令得無為極果。具如經。應尋引之。若開五意。前四更加。為令攝得無相妙福。言六意者。即論六因惑。即於前三意之中。各開為二。一者教。二理。三斷。四修。五真。六化。故依經論總意欲令除疑斷障。生信起行。識真俗理。攝福惠德。證法身果。佛種不斷。斯經起也。

In praising and explaining the sūtra and its commentary, I briefly open five gates: first, recounting the causes and conditions for the teaching's arising; second, clarifying the essential nature of the sūtra; third, subsuming it under its essential tenet; fourth, the capacities and temperaments addressed; fifth, providing the correct interpretation according to the text. The causes and conditions for the teaching's arising are divided into two sections: first, recounting the intention behind the teaching's arising; second, the period of its transmission and translation. Within the first section, there are again two parts: first, explaining according to the treatises; second, a general evaluation. Explaining according to the treatises: Bodhisattva Asaṅga explains the intention behind the three questions. The treatise asks: 'For what reason did the elder Subhūti raise these questions?' There are six causes and conditions. Furthermore, the essential tenet of the entire text everywhere rests upon the three questions. Subhūti is the master who occasioned the teaching. Since he had this intention, the World-Honoured One answered in accordance with his questions; their intention was necessarily identical. Thus, the six conditions are the intention behind the teaching's arising. What are these six? The treatise says: 'To sever doubt; to generate faith and understanding; to enter the profound meaning; to prevent falling back; to give rise to joy; and to ensure the long abiding of the true Dharma.' This is the Prajñāpāramitā causing the lineage of the Buddhas not to be severed. How does it cause the lineage of the Buddhas not to be severed by this? If there are those with doubts, it is so that they may sever their doubts. For those bodhisattvas who delight in merit but whose minds have not yet matured, it is so that upon hearing of the abundant merit, they may give rise to faith and understanding regarding the Prajñāpāramitā. For those whose minds are already mature, it is so that they may enter the profound meaning. For those who have already attained not being despised, it is because through eagerly receiving, holding, and practicing [it], they possess much merit and will not fall back again. For those who have already attained compliant gathering and purity of mind, it is so that they may personally enter into the Dharma and, seeing it, give rise to joy. It is to cause the Great Vehicle teaching to abide long in future ages. The exposition states: The first five are to benefit and gladden sentient beings; the last one is to ensure the long abiding of the true Dharma. Among the first five: the first two are because those outside the Buddha's Dharma, having doubts, do not generate settled faith. The middle two are because those who have already entered the Buddha's Dharma, though rejoicing in the true Dharma, do not yet understand how to advance in practice. The last one is because those who have advanced in practice are not yet able to attain realization. For teaching is only to bring understanding to those who do not understand, and deliverance to those who are not yet delivered; if one has already realized and awakened, spoken teachings completely vanish. Therefore, here it is to cause sentient beings who do not believe to believe, those who have not practiced to practice, and those who have not attained realization to realize. Now, these six causes are subsumed into three pairs: the first two are the pair of eliminating doubt and generating faith; the middle two are the pair of giving rise to wisdom and gathering merit; the last two are the pair of awakening to the principle and promoting the teaching. Furthermore, each preceding cause leads to each subsequent condition: because doubt is severed, faith and understanding arise; because faith and understanding arise, one enters the profound Dharma; because one enters the profound Dharma, one does not fall back; because one does not fall back, joy is generated; because joy is generated, the Dharma abides long. Their correlation with the stages and grounds will be explained when we reach the text. Furthermore, according to the treatise of Bodhisattva Guṇaprabha: 'The Dharma spoken by the Buddha all resolves into two truths: the first is conventional truth, and the second is ultimate truth.' As for conventional truth, it refers to all ordinary beings, śrāvakas, pratyekabuddhas, bodhisattvas, and Tathāgatas, down to the mutual correlation of names, meanings, cognitive objects, and karmic retribution. The exposition states: Within conventional truth, persons and phenomena differ. Among persons, there are ordinary beings and noble ones; among noble ones, there are the three vehicles, and the causes and effects of the Great Vehicle—such distinctions. Among phenomena, signifiers and signified, apprehending consciousness and objective support, that which causes retribution and the retribution caused, are each bound to one another. This is called conventional truth. The treatise also says: 'As for ultimate truth, it refers to completely finding nothing to be apprehended within this. As it is said, "The highest truth is not the domain of discursive cognition, let alone words," down to the noble spiritual lineages lacking karma and karmic retribution.' The treatise, having explained the two truths, next applies them: 'The sūtra says: "Therefore in this prajñā, giving without abiding in marks is spoken of; all phenomena are markless, non-graspable, and non-expressible; beings and phenomena lack self; there is nothing to be attained, no one who realizes, no achievement, no coming, no going," and so forth. This explains ultimate truth. It also speaks of the internal and external, mundane and supramundane, the marks of all phenomena, and all merits. This establishes conventional truth. Thus should it be known.' The exposition states: The six sense objects are external, the five eyes are internal; form is external, mind is internal; sentient beings and the physical world are the mundane; the undefiled and unconditioned are the supramundane. Speaking comprehensively of these, they are called all marks of phenomena; all the weighing of life and wealth, the merit of upholding the sūtra, and all virtues. The intent of the treatise is: sentient beings do not recognize the two truths and constantly sink into cyclic existence. To cause sentient beings to recognize and penetrate the two truths, generate superior wisdom, and attain liberation, it is as a verse says: 'It is not without seeing tathatā / that one can comprehend that all conditioned factors / are all like illusory people and the like— / though existing, they are not real.' By contemplating ultimate truth, correct wisdom is born to awaken to true emptiness; by penetrating the conventional, pṛṣṭhalabdha-jñāna is generated to know dependent origination. Briefly, there are six pairs: wisdom of principle and wisdom of phenomena; sarvajñatā and sarvākārajñatā; wisdom like awakening from a dream and wisdom like a lotus blooming; wisdom of emptiness and wisdom of existence; wisdom of self-benefit and wisdom of benefiting others; yathāvad-bhāvikatājñāna and yāvadh-bhāvikatājñāna. The immeasurable merits of the Buddhas and bodhisattvas take the two wisdoms as their root. Because of recognizing the ultimate and conventional, these wisdoms arise. Therefore the sūtra is spoken to cause awakening to the two truths. Furthermore, because of realizing the ultimate, wisdom arises and one does not abide in saṃsāra; because of awakening to the conventional, compassion arises and one does not abide in nirvāṇa. Or, as the provisions for apratiṣṭhita-nirvāṇa, it forever surpasses the two vehicles, benefiting and gladdening boundlessly; hence the sūtra is spoken. The above was explaining according to the treatises. Next is the general evaluation: Bodhisattva Asaṅga bases practice on the teaching; Guṇaprabha's treatise generates wisdom based on cognitive objects. Each relies on one meaning, yet they do not contradict each other. However, comprehensively comparing the sūtra and the treatises, opening from one to six completely subsumes the intentions. As for the 'one intention': it is to cause the lineage of the Buddhas not to be severed. Bodhisattva Asaṅga concludes the six causes, saying: 'This is the Prajñāpāramitā causing the lineage of the Buddhas not to be severed.' If this intention were reversed by the six causes—doubts not ceasing and so forth—superior wisdom would not arise, the true principle would not be manifest, and the lineage of the Buddhas would be severed forever. Because the sūtra is spoken, doubt is eliminated and faith is generated, one enters the Dharma without falling back, and with joy one propagates it, destined to achieve correct awakening; hence it says 'the lineage of the Buddhas is not severed.' As for the 'two intentions': these are the two truths spoken of in the treatise above. Opening them into three: first, to awaken to the profound subtlety of the teaching and its principle; second, to generate the wondrous practice of abandonment and cultivation; third, to recognize the ultimate and transformed aspects of the fruit's virtues. The first gate again has two: first, the profundity of the teaching; second, the subtlety of the principle. As for the profundity of the teaching: the Buddha said, 'Prajñāpāramitā is not Prajñāpāramitā. All Buddhas are born from this sūtra.' Subhūti deeply understood its meaning and wept tears of sorrow: 'From the past until now, with the eye of wisdom I have attained, I have never before heard such a sūtra.' Asaṅga's treatise says: 'To cause the Great Vehicle teaching to abide long in the world.' On this account, it extensively praises the merit of upholding and explaining [the sūtra] as surpassing the giving of immeasurable lives and wealth, to make known the profundity of the teaching, so that its surpassing and great merit will inspire dedicated study. As for the subtlety of the principle: it is to reveal the markless tathatā, the ultimate principle of the dharmakāya. Although it speaks of the ultimate principle, it does not destroy conventional truth. Therefore Guṇaprabha's treatise designates its title based on the sūtra: through destroying grasping and attachment, one enters ultimate truth; without destroying conventional designations, one awakens and penetrates conventional truth. The tenth fascicle of the Śataka-śāstra-vaipulya says: 'However, among what the Buddha taught, there is nothing that is not extremely profound; the Dharma-gate of the two truths is the most difficult to fathom.' The Vijñaptimātratā-śāstra says: 'Denying the two truths is an evil grasping of emptiness; the Buddhas speak of it as incurable.' Because of this, some say that the Prajñā sūtras' statement that all is empty does not exhaust the principle. Second, generating the wondrous practice of abandonment and cultivation also has two: first, that which is abandoned; second, that which is cultivated. As for that which is abandoned: wishing to enter the Buddha's Dharma, faith is foremost; hesitating and harbouring doubt obstructs the generation of pure faith. Explaining based on the initial entry into the Dharma, the treatise speaks of severing doubt. In truth, this sūtra also severs the remaining hindrances. There are two kinds of hindrances: kleśāvaraṇa and jñeyāvaraṇa. Tracing their source, the two graspings are the root. This sūtra directly eliminates the two graspings of self and phenomena. Once the root is exhausted, the branches and leaves perish with it. As the sūtra says: 'If there is a mark of self, person, sentient being, or life span, then one is not a bodhisattva,' and so forth—this is eliminating ātmagrāha. 'There is no mark of phenomena, nor mark of non-phenomena,' and so forth—this is eliminating dharmagrāha. Furthermore, there are three hindrances, which are the three defilements. 'When in the past my body was dismembered limb by limb, if I had had a mark of self, mark of person, mark of sentient being, or mark of life span, anger and hatred should have arisen,' and so forth—this eliminates kleśāvaraṇa. 'If a good man or good woman receives, upholds, reads, and recites this sūtra and is despised by others, their past sinful karma will be extinguished,' and so forth—this eliminates karmic hindrances. 'You should know that the meaning of this sūtra is inconceivable, and its fruit and retribution are also inconceivable,' and so forth—this eliminates retributive hindrances. Furthermore, according to the Ratnagotravibhāga, there are four kinds of hindrances: first, icchantikas' lack of faith; second, non-Buddhists' attachment to self; third, śrāvakas' fear of suffering; fourth, pratyekabuddhas' abandonment of [altruistic] mind. Now in the sūtra, deriving the meaning in accordance with the text, the four hindrances are fully eliminated. As the sūtra says: 'A single thought of pure faith; having long planted good roots under many Buddhas; when faith is pure, the true mark is generated,' and so forth—these all [eliminate] the first hindrance. Therefore the treatise says: 'For those bodhisattvas who delight in merit but whose minds have not yet matured, it is so that upon hearing of the abundant merit, they may give rise to faith and understanding regarding the Prajñāpāramitā.' The passages throughout the sūtra speaking of no self and so forth eliminate the second hindrance. 'The perfection of patience is not the perfection of patience,' and so forth, is determined in the treatise as the abiding place of enduring suffering, which eliminates the third hindrance. 'Vast, foremost, constant, their minds unperverted,' and so forth, the mind of the four kindnesses eliminates the fourth hindrance. 'If there are those who delight in lesser teachings, they cannot receive, read, recite, or explain it to others,' and so forth, along with the text on apratiṣṭhita-nirvāṇa, together eliminate the latter two. Furthermore, according to the eight abiding places of Bodhisattva Asaṅga, subsuming those twelve into the abandonment of obstacles, each is directly counteracted, namely having heard little and so forth; hence this sūtra is spoken to eliminate hindrances. Second, that which is cultivated: although the ten thousand practices are distinct, they do not exceed the six perfections. Vasubandhu's treatise says: 'The perfection of giving subsumes the necessities of life, fearlessness, and the Dharma. Here, one, two, and three are called the abiding place of practice.' Furthermore, relinquishing body and wealth and so forth is giving. 'In the latter five hundred years, upholding the precepts and cultivating merit,' and so forth, is morality. Furthermore, being free from all marks is the morality of restraint. Cultivating all wholesome dharmas to attain anuttarā samyaksaṃbodhi is the morality of embracing wholesome dharmas. Benefiting all sentient beings is the morality of embracing sentient beings. These are the three clusters of pure precepts. Also in the Yogācāra[-bhūmi], revulsion toward the conditioned and so forth, the three kinds of generating the aspiration, are the causes of the three virtues; these are called morality. Patience can be understood. Practicing for a long time over five hundred lifetimes is diligence. Throughout the text, the contemplative practices cultivated are determined by the treatise to be samāpatti, vipaśyanā, and so forth; this is the wisdom of emptiness. The six perfections are perfected. In the large sūtra, the last are the six luminous perfections; here they are briefly raised and indicated to clarify markless practice and lead into what follows. Third, recognizing the ultimate and transformed aspects of the fruit's virtues: although Subhūti's three questions pertain to the causal stage, the cause necessarily tends toward the unexcelled fruit. 'Those who seek me through form or sound do not see the Tathāgata'—this is the true dharmakāya. Walking, standing, sitting, and lying down are the nirmāṇakāya. The nirmāṇakāya is not the true Buddha, nor is it the preacher of the Dharma. This causes one to recognize the transformed body and seek the true Buddha. Furthermore, Guṇaprabha's treatise explains: 'How should one abide?' refers to: toward a fruit of what mark does the mind abide and make vows? 'How should one practice?' refers to: what practice should one cultivate to attain that fruit? 'How should one subdue?' refers to: subduing the equanimous mind to make the cause pure. All phenomena have causes first and fruits later; why is the fruit spoken of first? It is because praising the virtues of the fruit first causes them to rejoice and seek it, and thereby cultivate the cause. In Bodhisattva Asaṅga's [treatise], three causes are opened; the principle encompasses practice and fruit. The domain of the two truths applies to both fruit and cause. The above concludes the three intentions. Opening them into four: first, to cause hearing of the supreme teaching of non-expression; second, to cause knowing of the superior principle of non-arising; third, to cause cultivation of the wondrous practice of non-attainment; fourth, to cause attainment of the ultimate unconditioned fruit. These are fully present in the sūtra and should be investigated and cited. If opened into five intentions, to the previous four is added: to cause the gathering of markless wondrous merit. As for 'six intentions': these are the six causes of the treatise; or rather, within the previous three intentions, each is opened into two: first, teaching; second, principle; third, abandonment; fourth, cultivation; fifth, ultimate; sixth, transformed. Therefore, according to the overall intention of the sūtra and treatise, it is to eliminate doubt and sever hindrances, generate faith and initiate practice, recognize the principles of the ultimate and conventional, gather the virtues of merit and wisdom, realize the fruit of the dharmakāya, and keep the lineage of the Buddhas unsevered: thus this sūtra arose.