御注金剛般若波羅蜜經宣演 2.53

2.53

經。如來為發至最上乘者說　演曰。此重成也。論云。此成就不可稱義。於中餘乘不及故。最上煩惱障所知障淨故名為最勝。此經名為大乘。簡小為稱。小乘不能淨二障故。問。何須說二。答。雖體無別。此中意說為頓悟大乘根性。所說之法名最上乘。希求此人名發趣最上乘者。為不定姓中大乘根性。所說之法名最勝乘。離二障故。若離惑障未離智障名為劣乘。今學一乘離二障盡名最勝乘。希求此人名趣最勝乘者。體雖無別。依所被根分為二種。此約正被不為二乘。兼亦無失。解深密經第二時中。唯為發趣大乘者。說亦同此會。今釋大乘及最上乘。但是義分未必對根分為二種。不爾一乘更無上乘等種種多名更對何根。由是依論餘乘不及故。最上二障淨故。最勝不煩異解。彼論不可稱量。及此唯為大乘者說。並是第二唯依大人說也。第三及希聞信法。論云。以信小乘等則不能聞此。示希聞而能信法。又云希聞者謂不可思議等文句。新論說為難可得聞。

Sūtra: The Tathāgata speaks it for those who set out for the Great Vehicle, up to those who set out for the Supreme Vehicle. Exposition: This is the second [part], which restates and establishes [the praise]. The treatise states: "This establishes the meaning of 'inestimable', because the other vehicles cannot reach it within this." "Supreme" (zuishang) means that because the kleśāvaraṇa and jñeyāvaraṇa are purified, it is called "most superior" (zuisheng). This sūtra is named "Great Vehicle" (dàchéng) to distinguish it from the small by title, because the Small Vehicle cannot purify the two obstructions. Question: Why is it necessary to speak of both? Answer: Although their essence is not distinct, the intention here is to state that for those with the capacity for sudden awakening to the Great Vehicle, the teaching spoken is called the "Supreme Vehicle" (zuishang cheng), and those who aspire to this are called "those who set out for the Supreme Vehicle." For those with the capacity for the Great Vehicle among those of indeterminate lineage, the teaching spoken is called the "Most Superior Vehicle" (zuisheng cheng), because it is free from the two obstructions. If one is free from the affective obstructions but not yet free from the cognitive obstructions, it is called the "inferior vehicle"; now, studying the One Vehicle frees one from both obstructions completely, so it is called the "Most Superior Vehicle." Those who aspire to this are called "those who set out for the Most Superior Vehicle." Although their essence is not distinct, they are divided into two kinds according to the capacities addressed. This concerns the primary audience, not the two vehicles, and including them is also without fault. In the second period of the Saṃdhinirmocana Sūtra, it is spoken solely for "those who set out for the Great Vehicle"; that assembly is also identical to this. Now, explaining "Great Vehicle" and "Supreme Vehicle" is merely a division of meaning; they are not necessarily divided into two kinds to correspond to capacities. If that were not so, to what capacities would the many various names such as "One Vehicle" and "Unsurpassed Vehicle" correspond? Therefore, relying on the treatise: because the other vehicles cannot reach it, it is "supreme"; because the two obstructions are purified, it is "most superior"—there is no need to trouble oneself with different explanations. In that treatise, "inestimable" and here "spoken solely for those of the Great Vehicle" both constitute the second [meaning]: "spoken solely relying on great persons." The third is "and rarely hearing and having faith in the Dharma." The treatise states: "Because having faith in the Small Vehicle and so on, they are unable to hear this; this indicates rarely hearing yet being able to have faith in the Dharma." It also states: "'Rarely hearing' refers to phrases such as 'inconceivable'." The New Treatise says "difficult to obtain to hear."