金剛般若經旨贊 1.19

1.19

經。所有一切眾生之類　贊曰。次下別顯准天親論。顯別四心。即分為四。所有已下。名廣大心。我皆等者。名第一心。如是等者。名為常心。何以故下。不顛倒心。若依無著。顯答三問。即分為三。初答住問。即前二心。次答修行。即前常心。後答降伏。即不顛倒心。初答住問。復分為二。初名願所度之生。即廣大心。後欲願。令生所得之果。即第一心。初中復二。初標舉。後差別。此初也。所言眾生。有其三義。一眾多念生。謂本一心。言無動念。而為無明所薰染故。五意意識。眾多妄念生。而生起故。名曰眾生。即此依於起信意解。二眾多緣生。謂因五蘊。及十二處十八行等。眾多因緣。而生起故。名曰眾生。此即依於智度論解。三眾多類生。謂有四生三界五趣。多生類故。名曰眾生。此即依於無著意解。由初種種妄念生故。即有蘊等眾多緣生。遂受趣等眾多生類。始終三義。名曰眾生。今言一切遍舉此等。復言之類。意簡非情。謂外道等邪教邪思念說草木名為眾生。而佛教等不同於彼。具前三義。有情識者。方是佛教眾生之類。

Sūtra: “As many species of sentient beings as there are...”

Commentary: Next is the specific explanation. Following Vasubandhu’s commentary, four distinct minds are revealed, which are divided into four: from “as many... as there are” onward is called the vast mind; “I must...” is called the foremost mind; “in this manner...” is called the constant mind; from “why is this?” onward is the non-perverted mind. If one relies on Asaṅga, it explicitly answers the three questions, and is thus divided into three: first, answering the question on abiding, which corresponds to the first two minds; next, answering the question on practice, which corresponds to the aforementioned constant mind; and finally, answering the question on subduing, which corresponds to the non-perverted mind.

In answering the question on abiding, there are again two parts: first, the sentient beings whom one vows to liberate, which is the vast mind; second, the fruit that one desires and vows for sentient beings to obtain, which is the foremost mind. The first part also has two aspects: first, the general indication; second, the differentiation. This is the first.

What is called “sentient being” (sattva) has three meanings:
1. Arising from numerous thoughts: that is to say, the fundamentally one mind is, in its essence, without moving thoughts; yet, being perfumed and defiled by ignorance, the five consciousnesses and mental consciousness arise with numerous false thoughts; being thus produced, they are called “sentient beings.” This is explained according to the meaning of the Awakening of Faith.
2. Arising from numerous conditions: that is to say, being produced based on numerous causes and conditions, such as the five aggregates, the twelve sense bases, and the eighteen elements, they are called “sentient beings.” This is explained according to the Mahāprajñāpāramitōpadeśa.
3. Arising in numerous categories: that is to say, having many species of birth across the four modes of birth, the three realms, and the five destinies, they are called “sentient beings.” This is explained according to the meaning intended by Asaṅga.

Because of the initial arising of various false thoughts, there is the conditioned arising of the aggregates and so forth, whereupon one receives the numerous categories of birth in the destinies and so forth. From beginning to end, these three meanings constitute what is called “sentient beings.”

Now, saying “all” comprehensively indicates these. Furthermore, saying “species of” is intended to exclude the insentient: non-Buddhists and others, through heterodox teachings and heterodox thinking, claim that grass and trees are called sentient beings; but the Buddhist teachings and the like are not like them. Only those endowed with the aforementioned three meanings and possessing conscious sentience are properly the “species of sentient beings” in the Buddhist teaching.