說無垢稱經疏 3.252

3.252

贊曰：此中一句。無諍有二：一理無諍、二事無諍。事無諍者，凡所舉意皆類觀彼，勿同見我煩惱暫生。須菩提得最第一，恒令眾生不起煩惱。理無諍者，無想真如，由證理無諍，事方無諍。此二無諍，一切有情及與尊者若時皆得，仍俱不名清淨田，不見實有福田性故、三輪淨故。菩薩能如是，聲聞所不為。

The Commentary says: Here is one clause. 'Non-dispute' (araṇā) has two aspects: first, non-dispute in principle; second, non-dispute in phenomena. As for non-dispute in phenomena: whenever an intention arises, one regards others accordingly, so that seeing me does not give rise to afflictions even momentarily. Subhūti attained this to the highest degree, constantly causing sentient beings not to give rise to afflictions. As for non-dispute in principle: it is non-conceptual tathatā; it is by realizing non-dispute in principle that non-dispute in phenomena is achieved. If all sentient beings and the Venerable were to attain these two kinds of non-dispute simultaneously, they would still neither be called a pure field, because they do not see an intrinsically real nature of a field of merit, and because the three wheels are pure. A bodhisattva can act thus, which a śrāvaka cannot do.