金剛經疏 1.28

1.28

上半立義。下半釋義。由如來言說。隨順實智故不虛。證理無言故不實。如聞聲取證對治。如是說者。謂聽法之時。離於二取。為破執言。是道非道故。言對治如是說也。故無著云。如來正覺法及說於中無實無妄。無實者如言說性非有故。案言說體虛自性空也。無妄者不如言說自性有故。案言說雖空。所顯之理自性有也。真諦云。非實非虛者凡有三意。一了不了。二至不至。三顯實事。初意者。依了文取理即非虛。依不了文取理則非實。次意者。尋言能至道則非虛。道處離言故則非實。後意者。言非實者。實是非實。言非虛者。實是非虛。虛實既實即顯□□實語也。然如來說法有實有虛。由四意四依□□□□嚴論說。一平等意。如說昔毘婆尸佛□□□□□如是等。案約法身因果平等。作如是說。二別義意。如說一切諸法無自性無生等。案前為二乘說人無我。今為菩薩說法無我。然前說人無我者。意在別義法無我也。三別時意。如說。若人願見阿彌陀佛皆得往生。此由別時得生故如是等。四別欲意。彼人有如是善根。如來或讚或□□彼少□□是故如是等。然此四□意者。事或實虛同以□□□意故名意也。立□□者為破八障。平等意者破輕佛障。有人云。為之□□爾生滅。生即有滅。佛與我同遂生輕慢。為破此□□平等意。過去毘婆尸佛即是我身。豈同汝生滅也。立別義意者。破輕法障。有人云。乃至嬰兒亦能見色聞聲。解人意義法有何難。破此障故。說三無性法入地方悟也。立別時意。破懈怠障。有人聞長時起行方生淨土。聞此即生懈怠。為破此障故。言□□□生不退也。立別欲意。破後五障。一破少欲障。□□已不持戒故。須毀施讚戒也。二破貪行障。謂貪□□境讚淨土也。三破慢行障。謂執自土為膝故。須□□妙淨土也。四破悔行障。謂推山壓佛不見臭□□生惱故。須說於佛起不饒益事得生善道。文□□佛事。此中應廣說。五為破不定障。有執二乘不定作佛。為破此障。須說受記及一乘也。於此五中。皆先□讚後毀故。言樂欲意也。四依者。莊嚴論名四節。一令□節。教諸聲聞入於法義令不怖色等有故。案令悟人無我也。二相節。於分別等三性無體無起自性清淨。說一切法故。案令菩薩悟法無我也。三對治節。依斷諸過對治障故。案通為前二人也。為小乘說□門令離四例。為大乘說如如令離八例。四祕密節。依□深語迴語方得義故。案為破外道□□□□□□不堅堅固解善住於顛倒□為□□□□□□□□不堅者本主煩惱。今乃目□□□□□□□□□能於不堅中堅固即不出□□□□□□□□□□謂解也。顛倒者謂常樂□□□□□□□□□□□即成聖者。良以善住之名通□□□□□□□□□□若執例則名凡解例則成聖□□□□□□□□□□煩惱所惱者煩惱之名目人法□□□□□□□□□□□惱所惱故不出生死。菩薩為□□□□□□□□□□相名為受用。受用法樂故。故真諦云□□□□□□□□□實有不達。是真無由執著虛妄□□□□□□□□□□見故。心有住著。以住著故不能得無□□□□□□□□□□遍不遍也。而言闇者有三一闇二□□□□□□□□□□闇日光能破大闇者二世□□□□□□□□□□□□謂生盲人曾有目者屬大□□□□□□□□□□□□皮肉心皮惑世間道能暫□故。但如闇□□□□□滅故。如大闇心惑。准菩薩登地方能除□□□□□□闇也。若菩薩心有住時。則墮十想不能證十七空□盲闇也。十想十七空如中邊論說。

The upper half establishes the thesis; the lower half explains the thesis. Because the Tathāgata's verbal teachings accord with actual wisdom, they are not false. Because the realization of the principle is free from words, they are not real. As for 'Realization obtained according to heard sound is counteracted by speaking thus': it means that at the time of listening to the Dharma, one is free from the two graspings. To destroy attachment to words as being the path or not being the path, it says, 'counteracted by speaking thus.' Therefore, Asaṅga states: 'The Dharma rightly awakened to by the Tathāgata, and his teaching of it, is neither real nor false therein. "Not real" because, as expressed in words, its nature does not exist'—commentary: the substance of words is empty and its own-nature is void—'"Not false" because it does not not exist in the manner of the own-nature expressed in words'—commentary: although words are empty, the principle revealed [by them] exists in its own-nature. Paramārtha states: '"Neither real nor false" has in general three meanings. First, the explicit and implicit. Second, reaching and not reaching. Third, revealing the real fact. As for the first meaning: taking the principle relying on explicit text is not false; taking the principle relying on implicit text is not real. As for the next meaning: following words can reach the path, and so it is not false; because the place of the path is free from words, it is not real. As for the latter meaning: to say "not real" is actually not real; to say "not false" is actually not false. Since both false and real are actual, this reveals [...] the words of truth. However, the Tathāgata's teaching of the Dharma has both the real and the false. According to the four intentions and four reliances [...] the *Mahāyāna-sūtrālaṃkāra* says: First, the intention of equality. As when it is said, "The past Vipaśyin Buddha [...] is me," and so forth—commentary: this is spoken in reference to the equality of cause and fruit of the dharmakāya. Second, the intention of an alternative meaning. As when it is said, "All dharmas are without own-nature, unborn," and so forth—commentary: previously, for the two vehicles, he taught the pudgala-nairātmya; now, for bodhisattvas, he teaches dharma-nairātmya. Yet the previous teaching of pudgala-nairātmya had its intention in the alternative meaning of dharma-nairātmya. Third, the intention of another time. As when it is said, "If someone aspires to see Amitābha, all attain rebirth [there]"—this is spoken in this way because the rebirth is attained at another time, and so forth. Fourth, the intention of another inclination. When that person has such wholesome roots, the Tathāgata either praises or [...] their small [...] Therefore, it is said in this way, and so forth. Now, regarding these four [...] intentions, the matters may be real or false, but together with [...] intention, they are called intentions. Setting up [...] is to destroy eight obstacles. The intention of equality destroys the obstacle of looking down on the Buddha. Someone might say: "He was [...] like that, produced and extinguished. Arising entails extinguishing. The Buddha is the same as me," thus giving rise to slight and pride. To destroy this [...], the intention of equality [states]: "The past Vipaśyin Buddha was indeed my body; how could I be like your arising and extinguishing?" Setting up the intention of an alternative meaning destroys the obstacle of looking down on the Dharma. Someone might say: "Even infants can see form and hear sounds; what difficulty is there in understanding the meaning of human thought and phenomena?" To destroy this obstacle, the three non-natures of dharmas are taught, which are realized only upon entering the [bodhisattva] grounds. Setting up the intention of another time destroys the obstacle of indolence. Someone, hearing that one is reborn in a pure land only after cultivating practices over a long time, gives rise to indolence upon hearing this. To destroy this obstacle, it is said that [...] rebirth without regression. Setting up the intention of another inclination destroys the latter five obstacles: First, it destroys the obstacle of few desires. [...] already not holding the precepts; hence one must disparage giving and praise the precepts. Second, it destroys the obstacle of lustful conduct: that is, being lustful for [...] realms, praising the pure land. Third, it destroys the obstacle of proud conduct: that is, clinging to one's own land as supreme; hence one must [...] wonderful pure land. Fourth, it destroys the obstacle of remorseful conduct: that is, [regarding Devadatta who] pushed down a mountain to crush the Buddha, not seeing foul [...] giving rise to affliction; hence it must be taught that committing harmful acts against the Buddha leads to rebirth in good destinies, the text [...] the Buddha's deeds; here it should be explained at length. Fifth, to destroy the obstacle of indefinite [capacity]: there are those who cling to the idea that the two vehicles are not definitively to become Buddhas. To destroy this obstacle, prediction and the One Vehicle must be taught. Among these five, all first [...] praise and then disparage; hence they are called intentions of inclination. As for the four reliances, the *Mahāyāna-sūtrālaṃkāra* calls them four sections. First, the section of causing [entry]: teaching the śrāvakas to enter the Dharma meaning so as to prevent them from fearing the existence of form and so forth—commentary: causing them to realize pudgala-nairātmya. Second, the section of characteristics: with regard to the three natures such as parikalpita, being without substance, without arising, and possessing intrinsically pure own-nature, explaining all dharmas—commentary: causing bodhisattvas to realize dharma-nairātmya. Third, the section of counteraction: relying on severing all faults to counteract obstacles—commentary: universally for the former two kinds of persons; for the Hīnayāna, teaching [...] doors to cause them to be free from four analogies; for the Mahāyāna, teaching suchness to cause them to be free from eight analogies. Fourth, the section of secrets: relying on [...] profound words and indirect words to attain the meaning—commentary: to defeat non-Buddhists [...] un-firm, firm understanding, dwelling well in inversion [...] for [...] un-firm refers originally to afflictions; now it denotes [...] being able to be firm amidst the un-firm means not departing [...] means understanding. Inversion refers to permanence, bliss [...] then becomes a noble one. Truly, because the name 'dwelling well' extends [...] If one clings to the analogy, one is called ordinary; if one understands the analogy, one becomes a noble one [...] Afflicted by afflictions: the name 'affliction' denotes person and phenomena [...] afflicted by afflictions, thus not departing from saṃsāra. The bodhisattva, for [...] characteristic, calls it enjoyment. Because of enjoying the bliss of Dharma. Therefore Paramārtha says [...] not grasping real existence. This true non-reliance clings to the false [...] because of seeing. The mind has abiding and attachment; because of abiding and attachment, one cannot attain non-[...] pervasive and non-pervasive. And when it says 'darkness,' there are three: first, darkness; second, [...] darkness can be destroyed by sunlight; the great darkness [...] refers to a person born blind; one who once had eyes belongs to the great [...] skin, flesh, and mental crust: worldly delusion can temporarily [...]; hence, only like darkness [...] destroyed; hence, like the great darkness of mental delusion. Relying on the bodhisattva ascending the grounds, only then can they remove [...] darkness. If the bodhisattva's mind has an abiding, then they fall into the ten notions and cannot realize the seventeen empties [...] blindness and darkness. The ten notions and seventeen empties are as explained in the *Madhyāntavibhāga*.