金剛般若經疏 1.6.3

1.6.3

離生死達至彼岸。 唯識第九。 要七最勝之所攝受。 方可建立波羅蜜多。 一安住最勝。 謂要安住菩薩種姓。 二依止最勝。 謂要依止大菩提心。 三意樂最勝。 謂要具行一切事業。 五巧便最勝。 謂要無相智所攝受。 六迴向最勝。 謂要迴向無上菩提。 七清淨最勝。 謂要不為二障間雜。 若非此七所攝受者。 所行施等非到彼岸。 由斯施等對波羅蜜多。 一一皆應四句分別。 辨中邊論第二有十二最勝。 是故皆得到彼岸名。 對法論第十一有五義。 解深密經由五因緣。 此等相攝如別章辨。 經者梵音修多羅。 修姤路。 皆訛也。 正云素呾纜。 乃因四義。 衣綖席經。 猶如瞿名仙陀婆等。 今取經義亦取綖義。 何者四分律云。 如種種花置於案上風吹教。 若以綖連持則不散失。 眾生根姓如案。 佛說教義如花。 若不連持邪見暴風或當飄散。 今結集連綴佛語如綖貫花。 如經持□。 佛地論云。 以佛聖教貫穿攝持。 所應說義及所化生。 如次可取綖經二義。 然其經字即與此方經結名同。 此方俗釋經者。 常也法也。 古今不易為常。 揩定是非為法。 津道物理為經。 佛教同之亦無有失。 小乘論中雜心五義。 謂湧泉等義如常所說。 經雖在教。 依瑜伽論出經體中。 通取所詮故。 總言經通教及理。 金剛般若波羅蜜多上通理教。 由此對經□互相望總有四句。 謂金剛波若波羅蜜多即經等持業。 依主隨應解釋。 解經文中。 先科判後解釋。 依無著菩薩科釋此經。 有七義句十八住處。 餘二論釋無別科判。 真諦三藏正宗分中分四。 一護念付囑二住三修四斷疑。 兼序流通為其六分。 菩提留支依金剛仙記判為十二分。 一一廣多既非論意。 今是不取。 然晉朝道安法師時（人稱為寶印手菩薩）科判諸經八為三分序分正宗流通。 後譯佛地論。 親光菩薩釋佛地論經。 三分正同。 是知妙理潛通慧心玄合彌天之稱。 豈虛也哉。 言三分者。 一教起因緣分。 二聖教所說分。 三德教奉行分。 名雖少差義理無別。 即德此判經文有三。 始從如是至敷座而坐為序分。 時長老須菩提在大眾中至應作如是觀為正宗。 餘名流。 序分又二。 初通序即如是等。 後別序爾時世尊已下文是。 然此二序有五對名。 一通別對。 諸經共有當部別緣故。 二證信序發起序對。 初傳法者引證合住。 後說法者別緣發起。 三經後序經前序對。 經後教置經前自有故。 四阿難序如來序對。 從請得名說方便故。 五未來序現在序對。 阿難後請當時緣起故。 雖有多初二對名義理周盡。 然各隨勝以立二名。 不爾證起豈不遍也。 將釋通序證信。 先以三門分別。 一起之因由。 二建立所以。 三開合不同。 起因由者。 摩訶摩耶經大悲經智度論等具述其事。 然大悲經優波離教阿難問大術經等。 阿泥樓豆教者。 二人共教互舉其一請。 又四事者。 一佛滅度後諸比丘等以誰為師。 二依何處住。 三惡性比丘如何調伏。 四切經首當置何言。 佛教之云。 我滅度後。 以波羅提木叉。 為汝大師依四念處住。 惡性比丘如何調伏四切經首當置何言佛教之云我滅度後以波羅提木叉為汝大師依四念處住。 惡性比丘梵檀治之。 梵默然故不應打罵。 任擯默故。 一切經首當置如是我問等言。 問。 阿難但申四問不增減耶。 答。 戒能上進可以為師念處破例依主修學梵法默然能伏惡人。 初明正行。 次明正解。 次明除障。 此之三門必依聖教。 由斯所問不減不增。 又破生死病要具四事。 一須名醫。 二求妙藥。 三識觸犯。 四善經方。 四義如次。 佛大醫王滅度之後。 此四為要。 是故問之有此即是三寶不斷。 以戒為師。 即當佛寶。 惡性比丘既調伏已眾得和合。 即僧寶。 不斷餘二法寶。 念住即通理行二法。

leaving behind birth and death and reaching the other shore. In the ninth [fascicle] of the *Vijñaptimātratāsiddhi*, [it states that] a pāramitā can only be established when embraced by seven excellences: first, excellence of abiding, meaning one must abide in the bodhisattva lineage; second, excellence of support, meaning one must rely upon the mind of great awakening (bodhicitta); third, excellence of aspiration; [fourth, excellence of practice,] meaning one must fully practice all undertakings; fifth, excellence of skillful means, meaning one must be embraced by non-conceptual wisdom; sixth, excellence of dedication, meaning one must dedicate toward unexcelled awakening; seventh, excellence of purity, meaning one must not be intermingled with the two hindrances. If not embraced by these seven, practiced giving and the rest do not reach the other shore. Hence, giving and the rest in relation to pāramitā should each be analyzed through the four alternatives (catuṣkoṭi). The second [fascicle] of the *Madhyāntavibhāga-śāstra* has twelve excellences, and thus all attain the name of 'reaching the other shore'. The eleventh [fascicle] of the *Abhidharmasamuccayavyākhyā* has five meanings; the *Saṃdhinirmocana Sūtra* [explains it] through five causes and conditions. How these subsume one another is distinguished in a separate chapter. As for 'sūtra', the Sanskrit sound is *sūtra*. *Xiū-duō-luó* and *xiū-gòu-lù* are both errors; correctly it is *sūtra* (sùdǎnlǎn). It is due to four meanings: warp threads for cloth, warp threads for mats, just as the name *gauḥ*, *saindhava*, and so forth. Here we take the meaning of 'warp' (jīng) and also the meaning of 'thread'. Why? The *Caturvargika Vinaya* states: 'It is like various flowers placed on a table; if the wind blows on them [they scatter], but if they are bound together with a thread, they are not scattered and lost.' The capacities and lineages of sentient beings are like the table; the teaching and meaning spoken by the Buddha are like the flowers. If not bound together, the violent wind of false views would scatter them. Now, the compilation and stringing together of the Buddha's words is like a thread stringing flowers, or like a warp holding [the weave]. The *Buddhabhūmyupadeśa* states: 'Because the Buddha's holy teaching threads through and holds together the meanings to be spoken and the sentient beings to be transformed, one may respectively take the two meanings of thread and warp.' Moreover, the character *jīng* here shares its name with the secular *jīng* (classics/warp) of this land. The secular explanation of *jīng* in this land is: constancy (cháng) and norm (fǎ). What does not change from antiquity to the present is 'constant'; what definitively determines right and wrong is 'norm'; what guides things according to principle is *jīng*. The Buddhist teaching accords with this without error. In the treatises of the Lesser Vehicle, the *Saṃyuktābhidharmahṛdaya* gives five meanings, such as an upwelling spring and so forth, as is commonly explained. Although 'sūtra' pertains to the verbal teaching, in identifying the essence of a sūtra according to the *Yogācārabhūmi-śāstra*, it inclusively takes in what is expressed; therefore, in general, 'sūtra' applies to both the teaching and the principle. *Vajracchedikā Prajñāpāramitā* above applies to both principle and teaching. Accordingly, considering them in relation to 'sūtra', there are four alternatives in total. That is, *Vajracchedikā Prajñāpāramitā* is itself the sūtra (karmadhāraya), or [the sūtra of the Vajracchedikā Prajñāpāramitā] (tatpuruṣa), explained as appropriate. In explaining the text of the sūtra, there is first the structural outline and then the explanation. Following Bodhisattva Asaṅga's outline and explanation of this sūtra, there are seven topics and eighteen abodes. The other two commentaries provide no separate outline. Tripiṭaka Master Paramārtha divides the main body of the text into four: first, protecting, mindfulness, and entailing; second, abiding; third, cultivating; fourth, severing doubts; together with the preface and the dissemination, these make six sections. Bodhiruci, relying on the records of Jinagangxian, divided it into twelve sections. Because such proliferation does not represent the intent of the treatises, it is not adopted here. However, in the Jin dynasty, Master Dao'an (whom people called 'Bodhisattva of the Jewel Seal Hand') divided all sūtras into three sections: preface, main body, and dissemination. Later, when the *Buddhabhūmyupadeśa* was translated, Bodhisattva Bandhuprabha's explanation of the *Buddhabhūmi Sūtra* had the exact same three sections. From this, one knows that the subtle principle was secretly communicated and the mind of wisdom mysteriously coincided; how could the title 'Covering the Sky' (Mitīan) have been in vain? As for the three sections: first, the section on the causes and conditions for the arising of the teaching; second, the section on what is stated by the holy teaching; third, the section on the practice of following the virtuous teaching. Although the names differ slightly, the meaning is identical. Relying on this division, the text of the sūtra has three parts: from 'Thus' up to 'having arranged the seat, he sat down' is the preface; from 'At that time, the Venerable Subhūti was in the great assembly' up to 'one should view it thus' is the main body; the remainder is called the dissemination. The preface is again twofold: first, the general preface, namely 'Thus' and so forth; second, the specific preface, namely the text from 'At that time, the World-Honoured One' downward. Now, these two prefaces have five pairs of names: 1. The general versus specific pair: because [the general] is shared by all sūtras, while [the specific] consists of the particular circumstances of this text. 2. The preface confirming faith versus the preface initiating the teaching pair: the former is cited by the transmitter of the Dharma to inspire trust and abiding; the latter initiates the teaching through the particular circumstances of the preacher of the Dharma. 3. The preface placed after the sūtra versus the preface placed before the sūtra pair: because the former was instructed to be placed after the sūtra, while the latter arose naturally before the sūtra. 4. Ānanda's preface versus the Tathāgata's preface pair: named after the request [by Ānanda] and the skillful means spoken [by the Tathāgata]. 5. The future preface versus the present preface pair: because Ānanda requested it for the future, while the other was the origination at that present time. Although there are many names, the first two pairs are complete in meaning. Yet each establishes two names according to what is prominent; otherwise, would confirming faith and initiating not be pervasive? Before explaining the general preface that confirms faith, it is first analyzed through three gateways: 1. The origin of its arising. 2. The rationale for its establishment. 3. Differences in division and combination. As for the origin of its arising, texts such as the *Mahāmāyā Sūtra*, *Mahākāruṇika Sūtra*, and *Mahāprajñāpāramitopadeśa* fully recount this matter. However, the *Mahākāruṇika Sūtra* states that Upāli instructed Ānanda to ask, while the *Mahāmāyā Sūtra* and others state that Aniruddha instructed him; both instructed him together, and each text mentions one of them. Furthermore, regarding the four matters: 1. After the Buddha's parinirvāṇa, whom should the monks take as their teacher? 2. What should they dwell in reliance upon? 3. How should evil-natured monks be subdued? 4. What words should be placed at the beginning of all sūtras? The Buddha instructed him, saying: 'After my parinirvāṇa, take the prātimokṣa as your great teacher; dwell in reliance on the four applications of mindfulness; [how should evil-natured monks be subdued? What words should be placed at the beginning of all sūtras? The Buddha instructed him, saying: "After my parinirvāṇa, take the prātimokṣa as your great teacher; dwell in reliance on the four applications of mindfulness;] evil-natured monks should be treated with the brahmadanda (Brahma-punishment).' Since *brahma* means silent, one should not beat or scold them, but leave them aside in silence. 'At the beginning of all sūtras, one should place words such as "Thus have I heard".' Question: Did Ānanda merely put forward these four questions without adding or subtracting anything? Answer: Precepts enable upward progress and can serve as the teacher; the applications of mindfulness overturn perversions and serve as the main support for practice and learning; the Brahma-method of silence can subdue evil persons. The first clarifies correct practice; the second clarifies correct understanding; the third clarifies the removal of obstacles. These three gateways must rely on the holy teaching. Hence, what was asked neither decreases nor increases. Furthermore, to cure the illness of birth and death, four matters must be present: 1. One needs a renowned physician. 2. One seeks wonderful medicine. 3. One recognizes violations. 4. One is skilled in canonical prescriptions. The four meanings correspond respectively. After the Buddha, the Great King of Physicians, enters parinirvāṇa, these four are essential. Therefore he asked about them. When these are present, the Three Jewels remain unbroken: taking the precepts as teacher corresponds to the Buddha Jewel; when evil-natured monks are subdued, the assembly attains harmony, which is the Saṅgha Jewel; the remaining two do not break the Dharma Jewel; mindfulness dwelling pervades both the Dharma of principle and the Dharma of practice.