金剛般若經旨贊 2.116

2.116

經。須菩提譬如人身長大　贊曰。已顯地前信解八地。次下第二明淨心地。即第十七證道住處。天親論釋喻說顯疑。同入真見。前為信行三災菩薩則說地前四種妙行。無生而不遍度。無行而不遍。修無果而不遍相無障而不遍。顯四弘所行已備。於前二真見道將開。於後今為闕說故。此文生則為闕說法身理智。令此菩薩顯下別障發無漏心。親證體會。而諸菩薩不離所得下別心故。雖聞前說。以無所得證真法身。仍未顯疑。恐謂法身亦有所得。遂以喻顯。而顯所疑故。說譬如身長大等。無著約所喻之理智故。說淨心證道。天親就舉喻而顯前疑故名喻說顯疑。文下為二。初得智令顯。後離慢令證。前中又二。初如來喻教後善現答成。此初也。真如理智唯內證真非其言相可稱彼體。然諸智者因喻得明故。次大身以通玄旨。譬如人身讚滿端緯攝彼德貌。總名大身。所成理智名之為法。攝領成就故謂之身。而此法身名長大者。謂入證道所顯法身。以得二智而顯證故。所言證得二種智者。一攝種姓智。始從初地得此智。已生如來家。定殖佛種。先於此家長夜所生。既得生已畢竟縛依便能得彼至得成就。三功德相妙身相故名為長身。三功德者即報應化三妙果也。二樂直有始從初地能證五種平等理故。成平等智。五平等者。一斷惡平等證智不見苦樂異故。二無我業等證智不見有我異故。三顯相應平等證智不見自他異故。四無希望心相應平等證智利他無求報故。五一切菩薩證道平等證此能發同體智故。得此智已普攝眾生。是攝身故名為大身。既從證道得此智故。下顯法身當名長大。況至果德所顯法身離一切境。遍一切境大功德體最名長大。故論約果法身頌云。

Sūtra: “Subhūti, suppose a person had a body long and large.”
Commentary: Having previously shown faith-and-understanding prior to the grounds [...], next is the second [section], which explains the ground of pure mind, that is, the seventeenth abiding place of the path of realization. Vasubandhu’s commentary explains that an analogy is stated to reveal doubt, so that one may enter true seeing together. Previously, for the bodhisattvas of faithful practice [...], the four wondrous practices prior to the grounds were taught: there are no beings not universally crossed over; there is no practice not universally cultivated; there is no fruit not universally [witnessed]; and there are no obstructions not universally [cleared]—the practices of the four vast vows are completely fulfilled. The former two true paths of seeing are about to open; in what follows, because it is now briefly stated, this passage arises. It briefly states the principle and wisdom of the dharma body, causing these bodhisattvas to reveal the obstruction of discrimination, generate an uncontaminated mind, and personally realize and comprehend it. Yet because bodhisattvas are not free from the discriminating mind of attainment, although they heard the prior teaching that the true dharma body is realized through non-attainment, their doubt is not yet revealed. Fearing they might think the dharma body also involves attainment, he then reveals it through an analogy. To reveal that which is doubted, he says: “Suppose a person had a body long and large,” and so on. Asaṅga, in terms of the principle and wisdom illustrated by the analogy, speaks of the path of realization with a pure mind. Vasubandhu, with regard to presenting the analogy to reveal the previous doubt, calls it “stating an analogy to reveal doubt.” Below, the text has two parts: first, making wisdom manifest; second, causing them to realize by abandoning pride. In the first part, there are again two: first, the Tathāgata teaches with an analogy; second, Subhūti answers and confirms. This is the first part. The principle and wisdom of tathatā are only internally realized as real; words and signs cannot match that essence. However, the wise attain clarification through analogies, so next he brings up the great body to penetrate the profound purport. Just as a human body that is full and handsome encompasses virtuous appearance and is collectively called a great body, the realized principle and wisdom are called the Dharma; because it encompasses and completes them, it is called a body. And as for why this dharma body is called “long and large”: it refers to the dharma body revealed upon entering the path of realization, because it is revealed and realized by attaining two wisdoms. As for attaining the two kinds of wisdom: First, the wisdom that encompasses gotra. Beginning from the first ground, having attained this wisdom, one is born into the Tathāgata’s family and definitively plants the Buddha-seed. Previously, one was born in this family during the long night; having attained birth, with dependence utterly transformed, one is able to attain that accomplishment of reaching [the fruit]. Because of the wondrous physical marks of the three qualities of merit, it is called a long body. The three qualities of merit are the three wondrous fruits: reward, response, and transformation. Second, [...]: beginning from the first ground, because one can realize the five kinds of principle of sameness, one achieves the wisdom of sameness. As for the five samenesses: 1. The wisdom realizing sameness in severing evil, because it sees no difference between suffering and pleasure; 2. The wisdom realizing sameness in egoless action, because it sees no difference in having a self; 3. The wisdom realizing sameness in manifest correspondence, because it sees no difference between self and other; 4. The wisdom realizing sameness corresponding to a mind without expectation, because it benefits others without seeking reward; 5. The wisdom realizing sameness in the path of realization for all bodhisattvas, because realizing this can give rise to the wisdom of shared essence. Having attained this wisdom, one universally gathers sentient beings; because it gathers bodies, it is called a great body. Since this wisdom is attained from the path of realization, the dharma body revealed below should be called “long and large.” How much more so when one reaches the dharma body revealed by the fruit-qualities, which is free from all realms and pervades all realms; as the essence of great merit, it is preeminently called “long and large.” Therefore, the commentary states in verse with respect to the fruit dharma body: