金剛般若論會釋 2.28

2.28

四為離不發起精進等者，一退退已更不發，二亦無總未發。分二，初、配經釋意可知，後、於聲聞乘下釋驚、怖等義。此經但說二時法輪，一小，二大，大即國王調御駕象，小即驢車，故說空有，皆聲聞乘，空無我體中有法我體也，故化迴心而說此經，故彼於此聞不驚等，二釋可別知。觀此經文，不破依他、圓成二性，龍樹不然，故天親云，謂非處生懼，是故名驚，以心可訶故，如非正道行故，謂此般若體性為惡非道理處、可訶之處，非正道行故驚。彼云，怖者心體怖故，以都不能斷疑心故，謂聞此經雖非究竟，不能斷疑，疑為非勝，故怖。彼云，畏者一向怖故，其心畢竟墮疑怖故，謂聞此經一向生懼，恐依修學當墜墮故。遠離彼三，名不驚、不怖、不畏。差別諸本皆同，《能斷》之中開驚懼為三，合怖畏為一，亦但說三。

Fourth, regarding the phrase "in order to avoid failing to initiate vigor, and so forth": first, having regressed, one fails to initiate it again; second, having completely lacked it, one has not initiated it at all. It is divided into two parts: first, matching the sūtra to explain its meaning, which is understandable; second, explaining the meanings of "alarmed," "terrified," and so forth below "in the Śrāvaka-yāna." This sūtra speaks of only two turnings of the Dharma wheel: the first is small, and the second is great. The great is like a king driving and riding an elephant, while the small is a donkey cart. Therefore, both emptiness and existence are spoken of; both belong to the Śrāvaka-yāna, within whose substance of emptiness and selflessness lies the substance of the self of phenomena. Hence, this sūtra is spoken to transform those who turn their minds [toward the Mahāyāna], so that hearing this, they are not alarmed, and so on. The two explanations can be distinguished accordingly. Examining this sūtra text, it does not refute the two natures: the dependent (paratantra) and the fully perfected (pariniṣpanna). Nāgārjuna was not like this. Therefore, Vasubandhu says: "Giving rise to fright where there is no basis is called 'alarmed,' because the mind is reproachable, as when one walks an improper path. It means that the intrinsic nature of this prajñā is regarded as evil, as an unreasoned basis, and as a reproachable basis; because one walks an improper path, one is alarmed." He says: "'Terrified' means the mental essence is frightened because it completely fails to sever doubt. It means that upon hearing this sūtra, though not ultimate, one cannot sever doubt, and doubting it to be not supreme, one is terrified." He says: "'Fearful' means completely frightened because one's mind ultimately falls into doubt and fear. It means that upon hearing this sūtra, one becomes utterly frightened, fearing that by training in accordance with it, one will fall into misery." Being free from these three is called "not alarmed, not terrified, not fearful." The distinctions are identical across various recensions. The Vajracchedikā expands "alarmed and frightened" into three and combines "terrified and fearful" into one, yet still speaks of only three.