金剛經疏 1.14

1.14

經曰。是故佛說至布施者。此示無住行。夫昇高者必自述涉深者必自淺。是故欲入無住之心位者。應修無住之行也。無住心位初地已上。無住行位道種已還。故攝論云。願樂位六波羅蜜。雖是世間法能引出世心。真諦云。無住心者即真心。若與忍辱相應位在三地。若與施相應位在初地。若與戒相應位在二地。四地已上精進禪定智慧方便願力智。隨義應知。為不捨此真心故。離一切相發心修行也。通論地上束為四僧俱修六度。一無羞僧。謂破戒人。二啞羊僧。謂凡夫持戒。三有羞僧。謂二乘人四第一義僧。謂真菩薩。初三地修世間行相。同凡夫不堪斷決譬之啞羊。次四地修出世行相。同二乘不復作惡譬之有羞。後三地修出出世行。是菩薩自位不離雜道故稱第一義。一切淨土中有凡夫二乘者。悉須作此判之。若就實為論。則淨土中無復凡夫二乘故。往生論曰。女人及根缺。二乘種不生也。寄相則有故。觀經明三輩九品。則凡夫二乘亦往生也。波頗云。應佛淨土有凡夫二乘。報佛淨土則無。真諦云。凡夫二乘於穢土中見阿彌陀佛。諸菩薩於淨土中見阿彌陀佛。案此二說。報土則一向純淨。應土則有染有淨。

The sūtra's 'Therefore the Buddha explains…' up to 'practice dāna' shows the non-abiding practice. Indeed, one who ascends high must start from the low; one who wades deep must start from the shallow. Therefore, one who wishes to enter the stage of the non-abiding mind should cultivate non-abiding practice. The stage of the non-abiding mind is from the prathamā bhūmi upward; the stage of non-abiding practice is from the lineage of the path downward. Therefore the Compendium of the Mahāyāna says: 'The six pāramitās in the stage of aspiration, although mundane phenomena, are able to induce the supramundane mind.' Paramārtha says: 'The non-abiding mind is the true mind. If it corresponds with kṣānti, its stage is on the third bhūmi; if it corresponds with dāna, its stage is on the prathamā bhūmi; if it corresponds with śīla, its stage is on the second bhūmi. On the fourth bhūmi and above, vīrya, dhyāna, prajñā, upāya, vows, power, and jñāna should be understood according to their meanings. In order not to abandon this true mind, one leaves behind all marks, generates the mind, and practices.' Generally speaking, [the stages] on the bhūmis are summarized into four saṅghas, all cultivating the six perfections: first, the shameless saṅgha, referring to those who break the precepts; second, the mute-sheep saṅgha, referring to ordinary beings who uphold the precepts; third, the ashamed saṅgha, referring to people of the two vehicles; fourth, the ultimate-truth saṅgha, referring to true bodhisattvas. The first three bhūmis cultivate mundane practices; their marks are identical to ordinary beings and incapable of decisive judgment, likened to mute sheep. The next four bhūmis cultivate supramundane practices; their marks are identical to the two vehicles, no longer committing evil, likened to those who have shame. The final three bhūmis cultivate practices transcending the supramundane; this is the bodhisattva's own stage, not separating from the mixed paths, hence called ultimate truth. Wherever ordinary beings and the two vehicles exist in all pure lands, all must be judged in this way. If discussed in terms of ultimate reality, in the pure land there are no longer ordinary beings or two vehicles; therefore the Treatise on Rebirth says: 'Women, those with deficient faculties, and the seeds of the two vehicles are not born there.' Borrowing appearances, they exist; thus the Contemplation Sūtra clarifies three grades and nine ranks, so ordinary beings and the two vehicles are also reborn there. Prabhākaramitra says: 'The nirmāṇakāya Buddha's pure land has ordinary beings and the two vehicles; the saṃbhogakāya Buddha's pure land does not.' Paramārtha says: 'Ordinary beings and the two vehicles see Amitābha Buddha in an impure land; bodhisattvas see Amitābha Buddha in a pure land.' According to these two explanations, the saṃbhoga land is definitively and purely clean, while the nirmāṇa land has both defilement and purity.