金剛般若論會釋 1.100

1.100

經言，「何以故？以無為」等者下，解第二「何以故」，以是顯現分二，初、解經，後、生下文。諸下經文皆解無為得名聖人所以，初文中初、解無為義，後、解一切聖人。「無為者，無分別義也」，謂不生不滅擇滅真如，名無分別義，義謂義理，此解無為義。「是故菩薩有學得名」，分證真如，猶有修故。「無起無作中，如來轉依名為清淨，是故如來無學得名」。此真如理體無生故無起，無造者故無作，於此理中，如來已捨有垢障法，名為轉依，離垢清淨。「是故如來無學得名」者，無所修故。此解一切聖人。《能斷經》云，「以諸賢聖皆是無為之所顯故」，由證無為有分、滿故。天親論云，「此句明何義？彼法是說因故」，由諸聖人皆內證真如，真如妙理不可取、說，順真如故，說者如來無說、無示，聽者菩薩無聞、無取，此為所因，方顯聖人如彼所證尚不可說，況其聽者而可取也？由彼真如離言語相，非可說事故，何故不云佛，乃說一切聖人？以諸聖人皆依真如清淨得名故，如來具足清淨，菩薩如分清淨，正與此同前說，菩薩有學得名，於真如中分清淨故。依此論說，「於中，初無為義，三摩鉢帝相應」等顯了，此配五義，由在因位尚有定散過失時生，由修上定以證無為折伏散位，故初無為名為等至、攝伏散時，第二如來無學得名，於真如中具足清淨，唯在勝義佛果之中無上覺故，非修等至及攝伏心，等至、攝心皆在因位，非極果位故。

From where the sūtra says "Why is this? Because by the unconditioned..." onward, it explains the second "Why is this?", which, being manifestation, has two parts: first, explaining the sūtra; second, introducing the subsequent text. The various subsequent texts of the sūtra all explain why the unconditioned gets the name of "noble person." In the first text, it first explains the meaning of "unconditioned," and then explains "all noble persons." "The unconditioned means the non-conceptual meaning": that is, the tathatā of cessation through deliberation (pratisaṃkhyā-nirodha), neither arising nor perishing, is called the non-conceptual meaning; "meaning" signifies principle. This explains the meaning of "unconditioned." "Therefore a bodhisattva is named 'trainee (śaikṣa)':" partially realizing tathatā, there is still cultivation. "In the absence of arising and absence of making, the Tathāgata's transformation of the basis is called purity; therefore the Tathāgata is named 'non-trainee (aśaikṣa)':" Because this principle-entity of tathatā is without arising, it is without origination; because it lacks an agent, it is without making. In this principle, the Tathāgata has already abandoned the dharmas of defiled hindrances, which is called the transformation of the basis, free from defilement and pure. "Therefore the Tathāgata is named 'non-trainee'" means that there is nothing left to cultivate. This explains "all noble persons." The *Vajracchedikā* says: "Because all worthy ones and nobles are manifested by the unconditioned"—due to the fact that their realization of the unconditioned has partial and full degrees. Vasubandhu's treatise says: "What meaning does this line clarify? That dharma is the cause of preaching." Because all noble persons inwardly realize tathatā, and the subtle principle of tathatā can neither be grasped nor expressed, conforming with tathatā, the speaker, the Tathāgata, has nothing preached and nothing displayed, and the listener, the bodhisattva, has nothing heard and nothing grasped. With this serving as the cause, it only then manifests that the noble person, like what they realize, still cannot be spoken of, how much less could the listener grasp it? Because that tathatā is free from the characteristics of verbal expression and is not an expressible matter. Why does it not say "Buddha," but says "all noble persons"? Because all noble persons derive their name based on the purity of tathatā. The Tathāgata possesses complete purity, while the bodhisattva has purity according to their portion; this precisely agrees with what was said earlier, that the bodhisattva is named "trainee" because they are partially pure in tathatā. Relying on the explanation of this treatise, "Therein, the first meaning of unconditioned is associated with samāpatti..." and so forth clearly appears. This matches the five meanings: since on the causal stage faults of concentration and distraction still arise at times, by cultivating higher concentration to realize the unconditioned, one subdues the stage of distraction; hence the first unconditioned is called meditative attainment (samāpatti) and subduing the time of distraction. Second, the Tathāgata's name of "non-trainee" is complete purity in tathatā, solely in the ultimate Buddha-fruit of unsurpassed awakening; hence it is not the cultivation of meditative attainment and subduing the mind, because meditative attainment and subduing the mind both belong to the causal stage, not to the ultimate fruition stage.