御注金剛般若波羅蜜經宣演 2.96

2.96

經。須菩提若菩薩至不名菩薩　演曰。自下第十八上求佛地住處八中究竟三地之中是如來地。上明地前及淨心地。今辨果德令欣求趣十八之中。據能行人名為上求。八及三中據所求果名為究竟及如來地。唯論下文有六具足。一國土淨具足。此等文是。二明五眼等為無上見智淨具足。三佛可以具足色身見等名隨形好身具足。四如來可以具足諸相見不等為相身具足。五勿謂如來作是念我當有所說等為語具足。六佛得阿耨菩提為無所得耶等訖至經終為心具足。以此六種攝佛身中轉依具足。自利利他無不皆盡。將欲求佛先嚴淨心。嚴淨心故則佛土淨。佛土淨故則智見淨。境能生心故。先明土心為土本故。次明心由心內淨外嚴色身得好及相。此四自利自利德圓。云可利他利他之中先麁後細。語先心後。又解此六皆為利他。即由利他還成自利。此釋為勝。理應先辨佛之身心方明淨土。先明土者。以諸菩薩多欣淨土願求生故。最初明之。為眾生故願取佛國依境令生能見之智。見智既滿現妙色身身不徒然。為生說法為他演說。須運慈心攝取法身施設大利。還令有情展轉證悟。種姓不斷義在於斯。是故佛地分之為六如是次第。上求之中應辨離障少故不明但明於行。又六具足初一依報後五正報。正報之中三業。隨智惠行故以見智為先。即所隨智惠。後四如次身語意業。即是能隨相好二具同身業故。有義雖此所被通於十地。然六具足對八地已去三地以明。所以然者。純無相修順經宗趣。是故前舉燃燈佛等。正對三地令七地前趣向修證。即有兩重。一對三地令學佛地。二令已前學彼三地。若不爾者果德極多。何故偏明六種具足。謂前四具足對第八地相土自在在此地故。其見智淨是能受用。語對第九地具四無礙法師位故。心對第十地大法智雲金剛心故。初國土淨文分有四。初舉執顯非。二徵非所以。三正釋嚴土。四結真菩薩。此初也。論云。為淨國土三摩帝故。經言乃至則非菩薩。此義為於共見正行中轉故為斷彼故。演曰。即是正修無分別智相應等至。除彼二執而作真嚴。言我當者是人我執。莊嚴佛土是法我執。二執既起不證於真則非心淨。豈能嚴土故非菩薩。依貞觀本此云菩薩亦如是。謂既一切法無我故。菩薩亦如是。應無我相也。

Sūtra: "Subhūti, if a bodhisattva," up to "is not called a bodhisattva." Exposition: From here down is the eighteenth dwelling, upwardly seeking the Buddha bhūmi. Among the eight, it is the ultimate; among the three bhūmis, it is the Tathāgata bhūmi. Above, the pre-bhūmi and the bhūmi of pure mind were clarified; now the virtues of the fruit are explained to cause joy and aspiration toward it. Among the eighteen, in terms of the practitioner it is called 'upwardly seeking'; among the eight and the three, in terms of the fruit sought it is called 'the ultimate' and 'the Tathāgata bhūmi.' The text below exclusively discusses six perfections: First, the perfection of land purification—this passage of text is it. Second, clarifying the five eyes and so forth as the perfection of unsurpassed vision and knowledge purification. Third, that the Buddha can be seen through the complete rūpakāya, etc., is called the perfection of the body with minor characteristics. Fourth, that the Tathāgata can be seen through complete marks or not, etc., is the perfection of the body with marks. Fifth, 'Do not say that the Tathāgata thinks: I ought to have something to expound,' etc., is the perfection of speech. Sixth, 'Did the Buddha attain anuttarā samyaksaṃbodhi through having nothing attained?' etc., down to the end of the sūtra, is the perfection of mind. These six kinds subsume the perfection of fundamental transformation within the Buddha's body, completely exhausting both benefit to oneself and benefit to others. Intending to seek Buddhahood, one first adorns and purifies the mind; because one adorns and purifies the mind, the Buddha land is purified; because the Buddha land is purified, vision and knowledge are purified. Because the objective realm can generate mind, the land is clarified first; because mind is the root of the land, mind is clarified next. Due to inner purity of mind, externally one adorns the rūpakāya and attains the minor characteristics and major marks. These four are self-benefit; when the virtues of self-benefit are complete, one can then benefit others. Within benefiting others, the coarse comes first and the subtle later: speech first, mind later. Another explanation is that all six are for the benefit of others, and through benefiting others one in turn accomplishes self-benefit; this explanation is superior. In principle, one should first distinguish the Buddha's body and mind and only then clarify the pure land. Clarifying the land first is because bodhisattvas mostly rejoice in pure lands and vow to seek rebirth [there]; hence it is clarified at the very beginning. For the sake of sentient beings they vow to take a Buddha land; relying on the objective realm, they cause the wisdom capable of seeing to arise. When vision and knowledge are complete, they manifest a wondrous rūpakāya. The body is not in vain: for sentient beings they preach the Dharma; to expound for others, they must activate a compassionate mind, gather the dharmakāya, and establish great benefit, in turn causing sentient beings to awaken stage by stage. The meaning of the lineage being unsevered lies precisely here. Therefore, the Buddha bhūmi is divided into six in this sequence. Within upwardly seeking, one should distinguish the abandonment of obstacles; because they are few, they are not clarified, and only practice is clarified. Furthermore, of the six perfections, the first is dependent reward, and the latter five are primary reward. Within the primary reward, the three karmas accord with the practice of wisdom; hence vision and knowledge come first, which is the wisdom that is accorded with. The latter four are in order the bodily, vocal, and mental karmas, which are that which can accord; the two perfections of marks and minor characteristics share bodily karma. Some say that although those addressed here pervade the ten bhūmis, the six perfections are clarified in relation to the three bhūmis from the eighth bhūmi onward. The reason is that purely signless cultivation accords with the central purport of the sūtra. Therefore, previously Dīpaṃkara Buddha and others were adduced directly addressing the three bhūmis, to cause those before the seventh bhūmi to advance toward cultivation and realization. Thus there are two layers: first, addressing the three bhūmis to cause them to learn the Buddha bhūmi; second, causing those prior to learn those three bhūmis. If not so, the virtues of the fruit are extremely numerous; why specifically clarify only six perfections? The first four perfections address the eighth bhūmi, because mastery over marks and lands resides in this bhūmi, and purity of vision and knowledge is that which enjoys [them]; speech addresses the ninth bhūmi, because it is the stage of the Dharma master possessing the four unimpeded knowledges; mind addresses the tenth bhūmi, because it is the great Dharma-wisdom cloud and the adamantine mind. The text on the first [perfection], land purification, is divided into four: first, adducing attachment to reveal error; second, questioning the reason for error; third, directly explaining the adornment of the land; fourth, concluding on the true bodhisattva. This is the first. The treatise says: 'Because of the samādhi of purifying the land, the sūtra says up to "then one is not a bodhisattva."' This meaning is because within the correct practice of shared vision, it revolves in order to sever that. Exposition: That is to say, correctly cultivating the meditative attainment associated with non-conceptual wisdom, one eliminates those two attachments and performs true adornment. Saying 'I shall' is personal attachment; 'adorn the Buddha land' is phenomenal attachment. When the two attachments arise, one does not realize reality, and thus the mind is not pure. How could one adorn the land? Therefore one is not a bodhisattva. According to the Zhenguan edition, here it says: 'A bodhisattva is also like this'—meaning that since all dharmas are devoid of self, a bodhisattva is also like this and should have no characteristic of self.