金剛般若波羅蜜經略疏 1.44

1.44

Regarding the third passage, on the supreme capability of virtue and function, there are broadly five parts: first, the doubtful question; second, the Buddha's reproof and rejection; third, from the Buddha further telling Subhūti "There will be..." onward, stating their correct virtue; fourth, from the Buddha further telling Subhūti onward, praising their supreme virtue; fifth, from "Subhūti, the Tathāgata fully knows..." onward, revealing the perfection of the function. In the third section there are two sentences: the first brief, the second expanded, as can be known. In the fourth section there are five sentences, as can be known. Now, regarding what is termed "pure faith," there are three kinds of faithful mind: first, the straightforward mind, because of correctly being mindful of the tathatā dharmadhātu; second, the deep mind, because of delighting in accumulating all wholesome practices; third, the mind of great compassion, because of desiring to pull out the suffering of all sentient beings. One who has faith in tathatā accomplishes the pervasive samādhi, not abiding in the mark of seeing and not abiding in the mark of attainment, and even upon emerging from samādhi there is no remissness or arrogance, and all afflictions are recognized as shameful, becoming slight and thin. The remaining meanings can be known. In the fifth section, that "the Tathāgata fully knows" lies within inferential contemplation, corresponding with the power of knowledge, not meaning that there is a separate Buddha who is the knower. That "the Tathāgata fully knows" means that within the mind of realized knowledge, the cognitive marks of the power of knowledge are manifested. Question: Why has the name "Tathāgata" been spoken repeatedly in the text above, whereas when addressing Subhūti it says "the Buddha"? Answer: When addressing Subhūti, it reveals that the Buddha is the master of conversion, having attained the supreme awakened dharma. If "Tathāgata" is spoken when establishing doctrines, it is to reveal that among dharmas such as principle and phenomena, there is none that is not suchness, all being manifestly accomplished as marks of suchness from the real path; hence it is stated in this way.