金剛般若論會釋 2.4

2.4

配四義中分三，初、解依義，次、解說相及攝持，後、解第一義。後釋難義中有三，初、解經文，由根本我相，方生邪慢等；次、解上坐須菩提自顯所由；後、解說二無諍行所以。自顯之中釋經，何故須菩提自顯得無諍三昧第一及阿羅漢共有功德者，謂說是離欲、離欲阿羅漢。阿羅漢者，得無為功德，離欲得故，由離貪欲，內證無為，外行無諍，故無諍是外行，證無為是內德。然羅什、流支皆言，世尊佛說得無諍及離欲；真諦、《能斷》皆言，世尊及初三號，說得無諍，自顯離欲。又諸本皆言無諍三昧，唯《能斷》言無諍住者，如八解脫中第三、第八獨言身作證具足住，餘六便無，此亦如是，顯諸三昧此為最勝，世尊為多自住，故標住名，或處定義，由含二義，故翻為住。以己所證，為令信故，引此為證。天親亦言，自歎得記，以自身證果，為於彼義中生信心故。何故唯說無諍一行佛多住功德？天親論為二說，一為明勝功德故，令生欣求；二為生深信。此論唯一解，為令信故。後解說二無諍行所以，內證真理，離我所執，住無諍理，無有少法得阿羅漢；外住無諍，都無所行，行無諍行。由理及行二種無諍故，經重說「無諍、無諍行」，以無少法及無所行，名為安立第一義也。天親云，「依彼善吉者，說離二種障」者，一、煩惱障，二、三昧障，離彼二障故，言無所行；二障現前，有所行故。由離煩惱障，內證真理，得理無諍，此之功德，諸阿羅漢皆悉共有，故此論言，「及阿羅漢共有功德」，名初無諍；離三昧障，及外住彼定而行，名後無諍。彼論依離二障說二，此論依得理、事二無諍故，重說二定，故不相違。

Matching the four meanings is divided into three: first, explaining the meaning of dependence; next, explaining the characteristics of speech and upholding; and last, explaining the ultimate truth. In the subsequent explanation of difficult points of meaning, there are three parts: first, explaining the sūtra text, showing that it is due to the fundamental characteristic of self that deviant arrogance and so forth arise; next, explaining the reason why Elder Subhūti reveals himself; and last, explaining the reason for expounding the two practices of non-strife. Within revealing himself, it explains the sūtra: why does Subhūti reveal himself as having attained foremost place in the samādhi of non-strife and the shared virtues of an arhat? It means saying he is an arhat free from desire and apart from desire. An arhat attains unconditioned virtues because of attaining freedom from desire; by being free from craving and desire, internally one realizes the unconditioned, while externally one practices non-strife; therefore, non-strife is external conduct, while realizing the unconditioned is internal virtue. However, both Kumārajīva and Bodhiruci say: "The World-Honoured One, the Buddha, said that I have attained non-strife and freedom from desire"; Paramārtha and the *Vajracchedikā* both say: "The World-Honoured One and the first three epithets said that I have attained non-strife", revealing his own freedom from desire. Furthermore, the various versions all say "samādhi of non-strife", whereas only the *Vajracchedikā* says "abiding in non-strife". Just as among the eight liberations, only the third and the eighth speak of "directly realizing with the body and fully abiding", while the other six do not, this is also like that: revealing that among all samādhis this one is supreme, and the World-Honoured One mostly abides in it himself, hence it is designated with the name "abiding"; or it means the place of meditative absorption; containing both meanings, it was therefore translated as "abiding". Using what he himself has realized, in order to generate faith, he adduces this as evidence. Vasubandhu also states that praising his own receipt of prophecy and verifying the fruit by his own person was in order to generate faith in that meaning. Why speak only of the single practice of non-strife as a virtue in which the Buddha mostly abides? Vasubandhu's treatise gives two explanations: first, to clarify superior virtues so as to give rise to joyful aspiration; second, to give rise to deep faith. This treatise has only one explanation: to generate faith. In the final explanation of the reason for expounding the two practices of non-strife: internally realizing true reality, free from grasping at what belongs to self, abiding in the principle of non-strife, without the slightest dharma attained as an arhat; externally abiding in non-strife, practicing entirely without engagement, practicing the conduct of non-strife. Because of the two kinds of non-strife in principle and practice, the sūtra repeats "non-strife, conduct of non-strife"; because of having no slight dharma and no engagement, it is termed establishing the ultimate truth. Vasubandhu says: "Relying on Subhūti, it speaks of being free from two kinds of hindrances"—first, the affliction hindrance; second, the samādhi hindrance. Being free from those two hindrances, it speaks of having no engagement; when the two hindrances manifest, there is engagement. By being free from the affliction hindrance, internally one realizes true reality and attains non-strife in principle; this virtue is shared by all arhats, so this treatise states: "and the virtues shared by arhats"—this is called the first non-strife. Being free from the samādhi hindrance and externally abiding in that concentration to act is called the second non-strife. That treatise speaks of two on the basis of being free from the two hindrances; this treatise, on the basis of attaining the two non-strifes of principle and phenomena, repeats the two concentrations; therefore, they do not contradict each other.