金剛般若經旨贊 1.6

1.6

所被根宜。於中有二。初辨根性。後明教被。辨根性中。復分為二。一者正因究竟遠性。二者緣因差別近性。所言正因究竟遠性者。即是樹通真如本覺。凡聖本來實無二體。眾生及佛。平等一因。由此實無種性差別。但由無明厚薄不同。所聞教法。邪正有異。佛法因緣。大小頓漸。故說眾生有種種界。由其一體正因佛性。內外因緣。薰習力故。究竟皆得無上菩提故。說眾生皆有佛性。所言緣因近別性者。即是橫剋近薰五性。一無種性。謂有無明厚重之類。染邪教等。因緣力故。誹謗正法。撥無因果。焚燒一切善根種子。未可記彼出世時故。謂阿闡提名無種姓。二聲聞性。謂曾聞說四諦之教。欣樂力故。薰成識種。因種力故。深厭生死。求自解脫。不願利他。由此當得聲聞小果。即說此種。名聲聞性。三緣覺性。謂曾聞說十二緣教。欣樂力故。薰成種子。由種力故。樂自寂靜。觀緣起理。捨說聽心。由此當成緣覺中果。即說此種。名緣覺性。四菩薩性。謂曾聞說同體真如。悲利自他。大乘滿教。欣樂力故。薰成種子。因緣力故。能發大心。由此當成究竟佛果。即說此種。名菩薩性。五不定性。謂聞三乘出世正教。於三乘出世正教。於三乘果。俱有欣求。於三乘法。悉樂修習。於三乘果不定趣求。由此應得三乘聖果。即說此種。名不定性。明種性竟。次教彼者。若據正因究竟遠性。此經通被一切眾生。用大外緣。薰內體相。令從無明而顯出。故無云信謗。皆使得聞。豈簡五乘有無定性大悲。依體無別異故。若據緣因差別近性。此經正為大乘者。由說滿字教。被大性故。令起大行。成大果故。樂小法者。不能受故。佛所說法。無虛設故。若約兼被。亦通四乘。般若能辨二乘地故。感不思議人天果故。令不定性。迴趣大故。初後別眾。非唯大故。依兼正通被五乘。明教所被。

The capacities and suitabilities that are covered: herein there are two parts. First, distinguishing the gotras; next, clarifying the coverage of the teaching. In distinguishing the gotras, it is again divided into two: first, the ultimate, remote nature of the direct cause; second, the differentiated, proximate nature of the contributory causes. As for the ultimate, remote nature of the direct cause: that is the thorough permeation of tathatā and original enlightenment; fundamentally, ordinary beings and noble ones truly have no dual substance. Sentient beings and buddhas share an equal, single cause; through this, there is truly no difference in gotra. It is only because the thickness and thinness of ignorance differ, the doctrines heard have differences between heterodox and orthodox, and the causes and conditions of the Buddhadharma involve the great, the small, the sudden, and the gradual, that sentient beings are said to have diverse realms. Due to this single substance of the buddha-nature as the direct cause, through the force of perfuming by internal and external causes and conditions, they all ultimately attain unexcelled bodhi; therefore it is said that sentient beings all possess the buddha-nature. As for the differentiated, proximate nature of the contributory causes: that is the five gotras proximate and specifically perfumed in a horizontal sense. First, the gotra-less: this refers to the class whose ignorance is thick and heavy; through the force of causes and conditions such as defilement by heterodox teachings, they slander the true Dharma, deny cause and effect, and burn up all seeds of good roots, so that the time of their transcendence of the world cannot yet be prophesied; this refers to the icchantikas, named the gotra-less. Second, the śrāvaka gotra: this refers to those who once heard the teaching of the four truths explained, and through the force of joy and aspiration, perfumed and formed seeds in consciousness; through the force of the causal seeds, they deeply loathe saṃsāra, seek their own liberation, and do not wish to benefit others; through this, they will attain the small fruit of the śrāvaka; this seed is called the śrāvaka gotra. Third, the pratyekabuddha gotra: this refers to those who once heard the teaching of the twelve links explained, and through the force of joy and aspiration, perfumed and formed seeds; through the force of the seeds, they delight in their own quiescence, contemplate the principle of dependent origination, and abandon the mind of speaking and listening; through this, they will achieve the middling fruit of the pratyekabuddha; this seed is called the pratyekabuddha gotra. Fourth, the bodhisattva gotra: this refers to those who once heard the complete teaching of the Mahāyāna explained—tathatā of identical substance, and compassionately benefiting self and other; through the force of joy and aspiration, they perfumed and formed seeds; through the force of causes and conditions, they can generate the great mind; through this, they will achieve the ultimate fruit of buddhahood; this seed is called the bodhisattva gotra. Fifth, the indeterminate gotra: this refers to those who hear the world-transcending orthodox teachings of the three vehicles, have joyful aspiration toward the fruits of the three vehicles, delight in cultivating all the dharmas of the three vehicles, and are not fixed in seeking after the fruits of the three vehicles; through this, they may attain the noble fruits of the three vehicles; this seed is called the indeterminate gotra. The clarification of the gotras is concluded. Next, regarding the coverage of the teaching: if based on the ultimate, remote nature of the direct cause, this sūtra comprehensively covers all sentient beings, using the great external conditions to perfume the internal nature and characteristics, causing them to emerge from ignorance; therefore, regardless of faith or slander, it causes all to hear it—how could it exclude the five vehicles, whether possessing or lacking a fixed nature? For great compassion has no difference based on the substance. If based on the differentiated, proximate nature of the contributory causes, this sūtra is primarily for those of the Mahāyāna; because it expounds the complete-letter teaching, it covers the great nature, causing them to give rise to the great practice and achieve the great fruit; those who delight in lesser dharmas cannot receive it; for the Dharma taught by the Buddha is never established in vain. If taken in terms of secondary coverage, it also extends to the four vehicles: because prajñā can distinguish the stages of the two vehicles, can induce the inconceivable fruits of humans and devas, and can cause those of indeterminate nature to turn toward the Mahāyāna; and because the initial and final audiences are not solely the Mahāyāna. Based on both secondary and primary, it comprehensively covers the five vehicles. The coverage of the teaching is clarified.