金剛般若論會釋 2.42

2.42

勸信佛語故忍中有二中，初、生經意，後、正釋文。世上賢善良猶無諸誑，況乎大聖？對誘天龍有四諦語而為軌說，總說俗諦相語名真。別依俗諦修行，有所斷煩惱相，有能斷清淨相語名實。於中實者，此有為行煩惱，此有為行清淨。或依俗諦而修行了時，此行生煩惱，如為名利行，此行增煩惱；此行增清淨，如捨名利行，故言實者，此行煩惱、清淨。總說真諦語名如語。別說真諦修行，有所斷煩惱，有能斷清淨，語名不異。或依真諦而修行時，此行生煩惱，如有住心施，此行增清淨，如無住心施，准前應知。今勸菩薩，依真諦修，應信生忍。天親云，此中有疑，於證果中無道，云何彼道為果，於果能為因耶？謂諸聖人以諸無為而有差別，則無聖道，云何觀二無我，利益眾生道行，能為彼因？為破此疑，故說四語，果雖不住道，而道能為因。以諸佛實語，彼智有四種，智境有四故說四語。四語與此論解全別，一、菩薩，二、小乘，三、大乘，四、授記。除此以外，或假施說。今說菩薩及大乘故，勸信語果，雖不住道而能為因，破彼疑也；於小乘中，說苦諦等，不可令樂；於大乘中，說法無我真如，不可令異；於受記中，記三世事，決定無別，如義而記，不顛倒故。

In exhorting endurance through trusting the Buddha's words, there are two parts: first, generating the intent of the sūtra; second, correctly explaining the text. The worthy and good in the worldly realm are still free of deception, how much more so the Great Sage? Toward guiding devas and nāgas, there are the words of the four noble truths as a normative teaching. Generally speaking, words concerning conventional truth marks are called 'true.' Specifically, based on conventional truth cultivation, words concerning the marks of defilements to be abandoned and the marks of purity that can abandon them are called 'real.' In that which is real, these conditioned practices are defilement, and these conditioned practices are purity. Or when one completes cultivation relying on conventional truth: this practice generates defilements, as when practicing for fame and gain this practice increases defilements; this practice increases purity, as when renouncing fame and gain this practice increases purity. Therefore, regarding what is 'real,' these practices are defilement and purity. Generally speaking, words concerning ultimate truth are called 'suchness-words.' Specifically speaking, regarding ultimate truth cultivation, there are defilements to be abandoned and purity that can abandon them, and words for these are called 'not different.' Or when cultivating relying on ultimate truth: this practice generates defilements, as in giving with an abiding mind; this practice increases purity, as in giving with a non-abiding mind—this should be understood by analogy with the above. Now, exhorting the bodhisattva to cultivate relying on ultimate truth, they should generate endurance through trust. Vasubandhu says: here there is a doubt—in the realization of the fruit there is no path; how can that path be [for] the fruit, and how can it serve as a cause for the fruit? That is, because all noble ones are distinguished by unconditioned phenomena, there is no noble path; how can the practice of the path that contemplates the two selflessnesses and benefits sentient beings serve as a cause for that? To shatter this doubt, the four kinds of words are spoken: although the fruit does not abide in the path, the path can serve as a cause. Because of the true words of the Buddhas, their wisdom is of four kinds; because the objects of wisdom are four, four kinds of words are spoken. The four words are completely distinct from the interpretation in this treatise: first, bodhisattva; second, Hīnayāna; third, Mahāyāna; fourth, prophecy. Outside of these, they are perhaps provisional teachings. Now, speaking of the bodhisattva and the Mahāyāna, they exhort trusting the words [that] although the fruit does not abide in the path, it can serve as a cause, shattering that doubt. In the Hīnayāna, it speaks of the truth of suffering and so forth, which cannot be made into pleasure; in the Mahāyāna, it speaks of the tathatā of the selflessness of phenomena, which cannot be made different; in prophecy, it prophesies events of the three times, definitively without variation, prophesying according to reality because there is no error.