金剛般若經旨贊 1.18

1.18

經。佛告須菩提至降伏其心　贊曰。次下第三行所住處。是前所發住心。修行降伏三種。別修行相云總所依。道理處所。名行所住處。謂依此中歷行別明。廣分十八所應住法。文義相攝。勒為八種。以行就位。略束為三。言十八者。一發心。如經佛告須菩提。至即非菩提至即非菩薩。二波羅相應行。如經復次須菩提。至如所教住。三欲得色身。如經須菩提於意云何。至即非菩薩見如來。四欲得法身。曲分為三。初言說法身。如經須菩提白佛言世尊。至何況非法。次智相法身。如經須菩提於意云何。至而有差別。後福相法身。如經須菩提於意云何。至即非佛法五修德勝中無慢。如經須菩提須陀桓。至阿蘭那行。六不離佛出時。如經佛告須菩提。至無所得。七願淨佛土。如經須菩提於意云何。至而生其心。八成熟眾生。如經須菩提譬如。至是名大身。九遠離隨順外道論散亂。如經須菩提如恒河中。至如來無所說。十色及眾生身摶取中觀破相應行。如經須菩提於意云何。至是名世界。十一供養給侍如來。如經須菩提可以三十二相。至是名三十二相。十二遠離利養及疲乏熱惱故。不起精進及退失。如經須菩提若善男子。至是名第一波羅蜜。十三忍苦。如經須菩提忍辱波羅蜜。至見種種色。十四離寂靜味。如經須菩提當來之世。至執果亦不可思議。十五於證道時離喜動。如經爾時須菩提。至三菩提者。十六求教授。如經須菩提於意云何。至是名一切佛法。十七證道。如經須菩提譬如人身長大。至無眾生無壽者。十八上求佛地。已下文是。於中分為六種具足。一國土淨。如經須菩提若菩薩作是言。至說名真實菩薩。二無上見智淨。如經須菩提於意云何。至如來說得福多。三隨形好身。如經須菩提佛可以具足色身見不。至是名具足色身。四相者如經須菩提如來可以具足諸相見不。至是名諸相具足。五語語具足。如經須菩提汝勿謂如來。至是名說法。六種心具足。已下文是。於中復開有六種心。一念處。經闕此文。餘本即有。謂彼非眾生非不眾生等。至下當知。二正覺。如經須菩提白佛言。至名善法。三施設大利法。如經須菩提若三千大千。至即非凡夫。四攝取法身。如經須菩提於意云何。至不可以具足相故得阿耨菩提。五不住生死涅槃。如經須菩提汝若作是念。至說不受福德。六行住淨已下文是。於中顯有三行住淨。一威儀。如經須菩提若有人。至故名如來。二破名色身自在。如經須菩提若有善男子。至是名法相。三不染。已下文是。於中顯有二種不染。一說法。如經須菩提若有人。至如如不動。二流轉。如經何以故。至應作如是觀。文義相攝。勒為八者。一攝住處。即前發心。於此文中。攝取菩提心。攝取眾生故。二波羅蜜淨。即前波羅蜜相應行。由無相智。與行相應。得清淨故。三欲住處。合前三四色身法身。皆是所求佛果身故。四離障礙。合前十二。總為一住。始從第五修道得勝。乃至十六求教授。文皆能離彼所除障故。五淨心。即前證道。由證道時淨心故。六究竟。即前上求。是所上求究竟果故。第七廣大。第八甚深。是前十八住處通義。皆有廣大甚深行故。以行就位。束為三者。一信行地。即十八中。前十六住。皆是地前所依行故。二淨心地。即第十七證道住處。是無滿心所依位故。三如來地。即第十八上求佛地。求如來果所依地故。雖以廣略三種料經。然今且依三地料判。依位起行。寬攝狹故。行所住總分三地。信行地中。分之為四。即八住中。前四住處。以信行地三十心中。皆有發心修行求果。離障四行。無不起故。若依無著。十八住處。住處文中。皆答三問。若依天親。別以三文。單答三問。餘皆斷疑。經文是一而論異者。一會之中。根有利鈍。樂有廣略。行有定散。障有執疑。是故聖教。云有單重。義有橫竪。理有隱顯。治有破遣。由斯二論。各據一明。具顯深宗。不相乖背。無著第一發心住處。即是天親答住問。文顯以四心而明所住。一廣大利益心。謂能遍緣一切眾生。而起悲心。思拔其苦。由無所簡。名平等恩。二第一利益心。謂起慈心。恩與其樂。令得涅槃第一樂果。由唯與此。名不施恩。三常利益心。離眾生相。不取度相。而常喜慶一切眾生。由心無著。名善意恩。四不顛倒利益心。不見我人壽者等。相無心住相平等捨相。由無妄取。名真實恩。正是菩薩所應住處故。明四心而答住問。若依無著。此及諸住。皆顯三義。而答三義。言三義者。一七義句。二八住處。三即五義。七義句者。文如前列。前六正所明宗。第七釋經名字。此一義句題中已顯。就前六中。初三別配經文。其義句相。已隨文釋。後三住處。通義諸住。皆有能治能證所依地故。就後三中。對治顯行相為能治。不失顯行相為能證。正是諸住所應住修降伏之法地。是此二法之別位。而無別體。不離此故。對治有二。一邪行。二共見正行。若生起心。我能如是行。如是行。是名為邪行。菩薩雖行。不生心故。若謂對治。此邪行故。雖行諸行。不作行相。此即名為邪行對治。雖名正行。仍猶二見。謂能如是不住行。不住行與見俱。名共見正行。為離此見。行不行相皆應不住。即名共見正行對治。若有二見障無相心。雖行諸行。不稱般若。故諸住處。皆應住修此對治道。而降伏之。不失是離增損二邊。謂一切法皆歸二諦。一者俗諦。因緣假有。二者真諦。無自性故空。如是二諦。其體不異。俗即真故。有而非有。真即俗故。空而不空。非有非空。是中道理。若執法有。是增益邊。若執法無。是損減邊。離此二邊。是真般若。故諸住處。皆應住修降二邊。心不失中道。次八處住者。有文有義。已如前列。前六別配經文。後二住處。通義廣大。甚深通是諸住。住心修行降伏處故。度一切眾生。修一切善法。離一切諸相。名廣大行。雖行廣大之行。不見能行之相。由證真空甚深理故。行亦甚深。名甚深行。後五義者。一依義。即諸住處所對治法。謂不住修降伏等障。依此所斷方說能治。住心修行降伏行故。所治者名為依義。二說相。即一住處。能所斷證。依義攝持。安立顯現所有文義。名所說相。三攝持。即諸住處。欲願住心。凡欲修行。初生欲願。修行降伏。勝行方成。即攝後行以令生。持後行令不退。故說欲願。亦為攝持。四安立。即諸住處。第一義諦。內證真理。名非安立。今以言說。而施說故。故說真如。名為安立。五顯現。即諸住處。所修無相相應。定惠現量。顯了證真如故。名為顯了。折伏散心。亦是此攝。如爾焰境。制令住故。即初依義。是所斷障。第四安立。是所證理。攝持顯現。是能治行。前之三問。但問能治。就勝問故。影略問故。須佛廣答。具明三種。欲顯斷障證理修習。若有一時。必有餘故。前七義句。及八住處。通顯住修降伏之處。今則別顯斷修證法故。說五義而答三問。如是三義。既遍諸住。此亦三義而答三問。於中有二。初總標。後別顯。此文初也。此中應言諸菩薩等應如是住降伏其心。舉終括始。但言降伏。謂應如是住其心等。即五義中。初依義也。顯示所治不降等故。

Sūtra: The Buddha told Subhūti […] up to: pacify their minds. Commentary: Next below is the third [division], the stations of practice (cāryā-pratiṣṭhā). These are the three kinds [of matters] presented earlier—abiding the mind, practicing, and pacifying—specifically their modes of practice; they are spoken of as the general basis, the loci of principles, and are termed 'stations of practice'. That is to say, relying upon these, practices are distinguished and explained individually, broadly divided into eighteen dharmas in which one should abide. Their texts and meanings subsume one another, condensed into eight kinds. Correlating practice with stages, they are briefly summarized as three. Regarding the eighteen: First, generating the mind, as in the sūtra from 'The Buddha told Subhūti' up to 'then is not bodhi' up to 'then is not a bodhisattva'. Second, practice corresponding to the pāramitās, as in the sūtra from 'Furthermore, Subhūti' up to 'abide as taught'. Third, desiring to obtain the form body, as in the sūtra from 'Subhūti, what do you think?' up to 'then he is not a bodhisattva who sees the Tathāgata'. Fourth, desiring to obtain the Dharma body, which is subdivided into three: first, the Dharma body of verbal exposition, as in the sūtra from 'Subhūti said to the Buddha, "World-Honoured One"' up to 'how much less non-Dharma'; next, the Dharma body characterized by wisdom, as in the sūtra from 'Subhūti, what do you think?' up to 'are distinguished'; last, the Dharma body characterized by merit, as in the sūtra from 'Subhūti, what do you think?' up to 'then are not Buddha-dharmas'. Fifth, absence of arrogance amid superior cultivated virtues, as in the sūtra from 'Subhūti, a srotāpanna' up to 'araṇā practice'. Sixth, not being parted from the times of the Buddhas' appearances, as in the sūtra from 'The Buddha told Subhūti' up to 'there was nothing attained'. Seventh, vowing to purify the Buddha lands, as in the sūtra from 'Subhūti, what do you think?' up to 'give rise to that mind'. Eighth, maturing sentient beings, as in the sūtra from 'Subhūti, suppose' up to 'is called a great body'. Ninth, being far removed from the distraction of following the treatises of outer paths, as in the sūtra from 'Subhūti, as in the Ganges' up to 'the Tathāgata has taught nothing'. Tenth, practice corresponding to contemplation that dismantles grasping at form and at the bodies of sentient beings, as in the sūtra from 'Subhūti, what do you think?' up to 'is called a world'. Eleventh, making offerings and attending upon the Tathāgata, as in the sūtra from 'Subhūti, can one by the thirty-two marks' up to 'are called thirty-two marks'. Twelfth, not giving up diligence nor backsliding because of being far removed from gain and from exhaustion and affliction, as in the sūtra from 'Subhūti, if a good son' up to 'is called the foremost pāramitā'. Thirteenth, enduring suffering, as in the sūtra from 'Subhūti, the pāramitā of forbearance' up to 'see manifold forms'. Fourteenth, departing from the taste of quiescence, as in the sūtra from 'Subhūti, in future ages' up to 'grasping the fruit is also inconceivable'. Fifteenth, departing from joyous agitation at the time of realizing the path, as in the sūtra from 'At that time, Subhūti' up to 'one of [anuttara-samyak-]sambodhi'. Sixteenth, seeking instruction, as in the sūtra from 'Subhūti, what do you think?' up to 'is called all Buddha-dharmas'. Seventeenth, realizing the path, as in the sūtra from 'Subhūti, suppose a person's body were huge' up to 'no sentient being, and no life-span'. Eighteenth, seeking above for the Buddha-stage, which is the text below. Within this, it is divided into six kinds of consummation: 1. Purification of the land, as in the sūtra from 'Subhūti, if a bodhisattva speaks thus' up to 'is called a true bodhisattva'. 2. Purification of unsurpassed seeing and knowing, as in the sūtra from 'Subhūti, what do you think?' up to 'the Tathāgata speaks of obtaining much merit'. 3. The body of secondary marks, as in the sūtra from 'Subhūti, can the Buddha be seen by means of the consummation of the form body or not?' up to 'is called the consummation of the form body'. 4. The marks, as in the sūtra from 'Subhūti, can the Tathāgata be seen by means of the consummation of all marks or not?' up to 'is called the consummation of all marks'. 5. Consummation of speech, as in the sūtra from 'Subhūti, you should not say that the Tathāgata' up to 'is called preaching the Dharma'. 6. Consummation of the kinds of mind, which is the text below. Within this are further opened six kinds of mind: (1) Mindfulness: this text is missing from this sūtra, but is present in other recensions, namely 'they are neither sentient beings nor non-sentient beings', etc., as will be known below. (2) True awakening, as in the sūtra from 'Subhūti said to the Buddha' up to 'called wholesome dharmas'. (3) Establishing dharmas of great benefit, as in the sūtra from 'Subhūti, if three thousand great thousands' up to 'then are not ordinary persons'. (4) Grasping the Dharma body, as in the sūtra from 'Subhūti, what do you think?' up to 'cannot obtain anuttara[-samyak-]sambodhi by means of the consummation of marks'. (5) Not abiding in saṃsāra or nirvāṇa, as in the sūtra from 'Subhūti, if you think' up to 'is said not to receive merit'. (6) Purity of abiding in practice, which is the text below. Within this, three purities of abiding in practice are revealed: i. Deportment, as in the sūtra from 'Subhūti, if someone' up to 'therefore is called Tathāgata'. ii. Mastery in dismantling the name-and-form body, as in the sūtra from 'Subhūti, if a good son' up to 'is called the mark of dharmas'. iii. Non-defilement, which is the text below. Within this, two kinds of non-defilement are revealed: (i) Preaching the Dharma, as in the sūtra from 'Subhūti, if someone' up to 'unmoved like suchness'. (ii) Transmigration, as in the sūtra from 'Why is this?' up to 'should contemplate in this way'. When text and meaning subsume one another, they are condensed into eight: 1. The station of gathering, which is the aforementioned generating of the mind, because in this text one gathers the bodhicitta and gathers sentient beings. 2. Purity of the pāramitās, which is the aforementioned practice corresponding to the pāramitās, because through signless wisdom corresponding with practice, purity is attained. 3. The station of desire, which combines the third and fourth aforementioned—the form body and Dharma body—because both are the fruit bodies of the Buddha that are sought. 4. Separation from obstacles, which combines the twelve aforementioned into a single station, from the fifth, superior cultivated virtue, up through the sixteenth, seeking instruction, because all these texts can separate one from those obstacles to be eliminated. 5. Pure mind, which is the seventeenth aforementioned, realizing the path, because at the time of realizing the path the mind is purified. 6. Ultimate, which is the eighteenth aforementioned, seeking above, because it is the ultimate fruit that is sought above. The seventh, 'vast', and eighth, 'profound', are the general meanings of the eighteen stations, because all possess vast and profound practice. Correlating practice with stages, they are summarized into three: 1. The stage of practice of faith, which comprises the first sixteen stations of the eighteen, because they are all practices relied upon prior to the [ten] grounds. 2. The stage of the pure mind, which is the seventeenth, the station of realizing the path, because it is the stage relied upon by the non-deficient mind. 3. The stage of the Tathāgata, which is the eighteenth, the station of seeking the Buddha-stage above, because it is the stage relied upon when seeking the fruit of the Tathāgata. Although the sūtra is analyzed in three ways—extensive, condensed, [and middling]—here we temporarily analyze it according to the three stages, as practice arises based on stage and the broader subsumes the narrower. The stations of practice are generally divided into three stages. Within the stage of practice of faith, it is divided into four, which are the first four stations among the eight stations; for in each of the thirty minds of the stage of practice of faith, all four practices of generating the mind, cultivating practice, seeking the fruit, and separating from obstacles are invariably generated. According to Asaṅga, throughout the text of the eighteen stations, the three questions are answered in each station. According to Vasubandhu, the three questions are answered simply in three distinct passages, while all the rest resolve doubts. While the sūtra text is one, the treatises differ because within a single assembly, faculties have sharp and dull, inclinations have extensive and brief, practices have concentrated and scattered, and obstacles have attachments and doubts. Therefore the sacred teaching has simple and compound expressions, meanings horizontal and vertical, principles concealed and revealed, and remedies that refute or dispel. Hence these two treatises each rely on one perspective to elucidate, fully revealing the profound tenet without contradicting each other. Asaṅga's first station of generating the mind is precisely the text where Vasubandhu answers the question on abiding. It clearly explains the locus of abiding by means of four minds: 1. The mind of vast benefit, which means being able to take all sentient beings universally as object and arouse compassion, thinking to pull them out of suffering; because it is without selection, it is called equal grace. 2. The mind of foremost benefit, which means arousing loving-kindness, graciously granting them joy and causing them to attain the foremost joyful fruit of nirvāṇa; because it grants only this, it is called the grace of no further bestowal. 3. The mind of constant benefit, which departs from the marks of sentient beings and does not grasp at marks of delivering them, yet constantly rejoices over all sentient beings; because the mind is unattached, it is called the grace of good intention. 4. The mind of non-inverted benefit, which does not see the marks of self, person, sentient being, life-span, etc., has no mind abiding in marks, and has the mark of equal equanimity; because it is without false grasping, it is called true grace. Because these are precisely the stations where a bodhisattva should abide, he elucidates the four minds to answer the question on abiding. According to Asaṅga, this and the subsequent stations all reveal three meanings to answer the three [questions]. Regarding the three meanings: 1. The seven semantic clauses; 2. The eight stations; 3. The five meanings. As for the seven semantic clauses, their texts are as listed earlier. The first six are the tenet directly elucidated, while the seventh explains the title of the sūtra. This one semantic clause has already been revealed in the title. With regard to the first six, the first three are individually correlated with the sūtra text, and their semantic aspects have already been explained along with the text. The latter three are general meanings across all the stations, because all stations possess the grounds of the antidotes, of what is realized, and of what is relied upon. Regarding these latter three, 'antidote' reveals the mode of practice as what counteracts; 'non-loss' reveals the mode of practice as what realizes; these are precisely the dharmas to be abided in, cultivated, and pacified in all stations. 'Ground' is the distinct stage of these two dharmas and has no separate substance, not being separate from them. The antidote is twofold: first, wrong practice; second, right practice accompanied by views. If one gives rise to a thought: 'I am able to practice like this, practice like this,' this is termed wrong practice. Although the bodhisattva practices, he does not give rise to such thoughts. If it is said that to counteract this wrong practice, though one performs all practices, one does not make a mark of practicing, this is called the antidote to wrong practice. Although called right practice, it still possesses two views—namely, [thinking] one can thus practice without abiding; practicing without abiding together with a view is called right practice accompanied by views. To depart from this view, one should abide neither in the mark of practicing nor in that of non-practicing; this is called the antidote to right practice accompanied by views. If these two views exist, they obstruct the signless mind; though one performs all practices, they do not accord with prajñā. Therefore, in all stations one should abide in and cultivate this path of antidotes to pacify them. Non-loss means departing from the two extremes of exaggeration and deprecation. That is, all dharmas ultimately reduce to the two truths: first, conventional truth, which is nominally existent through causes and conditions; second, ultimate truth, which is empty because of lacking inherent nature. These two truths are not different in their essence. Because the conventional is identical with the ultimate, it is existent yet not existent; because the ultimate is identical with the conventional, it is empty yet not empty. Being neither existent nor empty is the middle way principle. If one grasps dharmas as existent, that is the extreme of exaggeration; if one grasps dharmas as non-existent, that is the extreme of deprecation. Departing from these two extremes is true prajñā. Therefore, in all stations one should abide in and cultivate the pacification of the two extremes, so that the mind does not lose the middle way. Next, regarding the eight stations, they have text and meaning as listed earlier. The first six are individually correlated with the sūtra text. The latter two stations are general meanings: 'vast' and 'profound' generally apply to all stations as the loci where one abides the mind, cultivates practice, and pacifies [the mind]. Delivering all sentient beings, cultivating all wholesome dharmas, and departing from all marks is called vast practice. Although one performs vast practice, one does not see any mark of an agent of practice; because one realizes the profound principle of true emptiness, one's practice is also profound, and is called profound practice. As for the latter five meanings: 1. The meaning of basis (āśraya-artha), which is the dharmas to be counteracted in the various stations; that is, the obstacles to abiding, cultivating, pacifying, and so forth. Only on the basis of what is severed are the counteracting practices of abiding the mind, cultivating, and pacifying spoken of; hence what is counteracted is called the meaning of basis. 2. The characteristics of exposition (ākhyāna-lakṣaṇa), which are all the texts and meanings within a single station that encompass what can and cannot be severed and realized, the meaning of basis, grasping, establishment, and manifestation; this is called the characteristics of what is expounded. 3. Grasping (parigraha), which is the aspiration and vow to abide the mind in the various stations. Whenever one wishes to cultivate practice, at first one gives rise to aspiration and vows; only then are the superior practices of cultivating and pacifying accomplished. That is, grasping the subsequent practices in order to give rise to them, and maintaining the subsequent practices so that they do not regress; hence aspiration and vows are also called grasping. 4. Establishment (saṃsthāna), which is the ultimate truth in the various stations. The inwardly realized true principle is called non-established. Now, because it is set forth by means of verbal exposition, tathatā is called established. 5. Manifestation (abhivyakti), which is the direct perception of concentration and wisdom corresponding to the signless cultivated in the various stations; because it clearly and distinctly realizes tathatā, it is called clear and distinct. Subduing the scattered mind is also subsumed by this, because it restrains it to abide just as with the jñeya object. Thus the first, the meaning of basis, is the obstacle to be severed; the fourth, establishment, is the principle to be realized; grasping and manifestation are the counteracting practices. The three previous questions only asked about the counteracting practices; they asked in terms of what is preeminent and asked by way of synecdoche. Therefore the Buddha had to answer extensively, fully clarifying all three kinds, wishing to reveal that when one of the three—severing obstacles, realizing principle, and cultivation—occurs, the others are necessarily present. The previous seven semantic clauses and eight stations generally reveal the loci of abiding, cultivating, and pacifying, while these specifically reveal the dharmas of severing, cultivating, and realizing; hence the five meanings are spoken of to answer the three questions. Since these three meanings pervade all the stations, here too these three meanings answer the three questions. Within this there are two parts: first, a general statement; second, a specific explanation. This text is the first. Here it should say that the bodhisattvas and others 'should thus abide and pacify their minds'; taking up the end subsumes the beginning, so it merely says 'pacify', meaning that they should thus abide their minds, etc., which is the first of the five meanings, the meaning of basis, because it displays the counteracted [dharma] of non-pacification, and so forth.