金剛般若經旨贊 2.163

2.163

次下第六明心具足。於中准論有六種心。一念處。二正覺心。三施設大利法。四攝取法身。五不住生死大心。六行住淨心。於中第一念處心。經顯第十八。何人能信疑。而斯經亦闕此經文。餘本即有故論列之如魏本云。爾時須菩提白佛言。世尊。頗有眾生於未來世聞說是法生信心不。佛言。須菩提。彼非眾生非不眾生。何以故。眾生者如來說非眾生。是名眾生。此中意者。菩薩如佛常念眾生。若善不善若信不信。常應利益。而不捨離。而諸菩薩不能如佛起樂等念。恐諸眾生有惡不信難可悲念。便生疑云。既此前言能說所說。皆是其無有何等人信是深法。於無信者。如何悲念不已相而興悲。由疑故不以法。而後欲顯彼疑執之心。令起無解大悲念處故。說眾生若真若俗非有非無。若信不信非凡非聖。於中不可定執是非。但樂等念如三念。更不捨眾生。無著約等念而令悲名念處心。天親約有信而令名顯何人能信疑。故論頌云。

Next below, sixth, the endowment of mind is explained. Within this, according to the treatise, there are six kinds of mind: first, the mind of the station of mindfulness; second, the mind of correct awakening; third, the setting forth of the Dharma of great benefit; fourth, the assimilation of the Dharmakāya; fifth, the great mind that does not abide in saṃsāra; and sixth, the pure mind abiding in practice. Within these, the first, the mind of the station of mindfulness, in the sūtra reveals the eighteenth [doubt], the doubt about what kind of person can have faith. But this sūtra text also lacks this sūtra passage; other versions do have it, and so the treatise lists it. As the Wei translation states: “At that time, Subhūti addressed the Buddha, saying: ‘World-Honoured One, will there be sentient beings in the future who, upon hearing this Dharma being taught, give rise to faithful minds?’ The Buddha said: ‘Subhūti, they are not sentient beings, nor are they non-sentient beings. Why is this? As for sentient beings, Subhūti, the Tathāgata has said they are not sentient beings; this is called sentient beings.’” The intent here is that a bodhisattva, like the Buddha, constantly bears sentient beings in mind: whether wholesome or unwholesome, whether faithful or unfaithful, one should always benefit them without abandoning them. Yet all bodhisattvas cannot give rise to delight and equanimous mindfulness like the Buddha; fearing that some sentient beings are evil and lack faith and are difficult to hold in compassionate mindfulness, they then give rise to doubt, saying: “Since it was said earlier that the teacher and the taught are both non-existent, what kind of person will have faith in this profound Dharma? Toward those who lack faith, how could one hold compassionate mindfulness without relying on signs to give rise to compassion?” Due to doubt, they do not [arouse compassion] through the Dharma. Afterwards, wishing to reveal their minds of doubt and grasping and cause them to give rise to the station of mindfulness of ungraspable great compassion, [the Buddha] says that sentient beings, whether ultimate or conventional, are neither existent nor non-existent; whether faithful or unfaithful, are neither ordinary beings nor sages. Therein, one should not fixedly grasp right or wrong, but merely take delight in equanimous mindfulness, like the three stations of mindfulness, no longer abandoning sentient beings. Asaṅga, in terms of equanimous mindfulness that induces compassion, terms this the “mind of the station of mindfulness”; Vasubandhu, with respect to there being faith that induces [confidence], terms this “revealing the doubt about what kind of person can have faith.” Therefore, a verse of the treatise says: