金剛般若論會釋 2.38

2.38

「經行所除」下，正解經能治三行。初、對治流轉苦中有三，初、配苦忍因緣對治，標經。初、總文；次、「若著色」等下，釋經「不應住色生心」等文；後、「為成就彼諸不住故」下，釋「應生無所住心」等結文。初文復二，初、配，後、釋。有三苦相，現前逼迫不欲發心，不捨生死而為救度，便著涅槃而興小意，或全誹撥，邪見沈迷，常處生死，故不發心，是流轉苦之因緣也。即法執三想、癡、貪等，一切二障以為體性，近流轉因，正是煩惱癡，無明緣行故，癡之根本即是智障。三想心是生死起次第，如《無垢》說此對治，應離三相起，無分別發心等是離三相故，癡等自無，無明滅故，乃至老怨亦復隨滅，流轉自息。天親論云，若有菩薩不離我想等，彼菩薩見苦行苦，亦欲捨菩提心。為對治彼故，經云，應離一切相發心等，未發心前有是過故，下經文破之。彼云，為何等心，起行相而修行？為何等心，不捨菩提？謂為忍波羅蜜，修彼能學心；謂以無我等相而修行，亦以無我等相，習能學心，不捨菩提。又得忍成就無我第一義者，謂入初地已上菩薩，謂初地已上菩薩得忍成故，離一切相；證發菩提心，勸初種性發心，亦應離一切相。

From "what is eliminated by sūtra practice" onward properly explains the sūtra's three practices that can serve as antidotes. First, within serving as an antidote to the suffering of transmigration, there are three parts: first, matching the causes and conditions of the suffering and endurance with the antidote, and marking the sūtra text, which is the general text; next, from "if clinging to form" onward, explaining the sūtra text "should not produce a mind that abides in form" and so forth; and finally, from "in order to accomplish those non-abidings" onward, explaining the concluding text "should produce a mind that does not abide anywhere" and so forth. The first text again has two parts: first, matching; and second, explaining. When the three characteristics of suffering are pressing before one, one does not wish to arouse the aspiration [for awakening], does not give up saṃsāra to rescue beings, and then clings to nirvāṇa, generating a lesser aspiration; or one denies everything entirely, deeply infatuated with wrong views, constantly dwelling in saṃsāra, and thus does not arouse the aspiration—this is the cause of the suffering of transmigration. That is, the three notions of dharma-attachment, delusion, greed, and so forth—all of the two obscurations constitute its essence. The proximate cause of transmigration is precisely the defilement of delusion, because ignorance conditions volitional formations; the root of delusion is precisely the cognitive obscuration. The minds of the three notions are the sequential stages of the arising of saṃsāra, as the Vimalakīrti-nirdeśa states. As an antidote to this, one should arouse [aspiration] free from the three signs: arousing the non-conceptual aspiration and so forth is being free from the three signs, so delusion and the rest naturally do not exist. Because ignorance is extinguished, even old age and death are extinguished along with it, and transmigration naturally ceases. Vasubandhu's treatise states: "If there is a bodhisattva who is not free from the notion of self and the rest, that bodhisattva, seeing the suffering of ascetic practice, will also wish to abandon bodhicitta." To counter that, the sūtra states: "One should arouse the aspiration free from all signs," and so forth. Because there is this fault before arousing the aspiration, the subsequent sūtra text refutes it. It states: "For what kind of mind does one give rise to the active aspects and practice? For what kind of mind does one not abandon bodhi? It refers to, for the sake of kṣānti-pāramitā, cultivating that mind capable of training; that is, practicing with the sign of no self and so forth, and also familiarizing the mind capable of training with the sign of no self and so forth, without abandoning bodhi." Furthermore, those who attain the accomplishment of endurance in the ultimate truth of selflessness are bodhisattvas who have entered the first stage or above; because bodhisattvas of the first stage and above have accomplished endurance, they are free from all signs. Having realized and aroused bodhicitta, they encourage those of the initial lineage who arouse the aspiration to also be free from all signs.