金剛般若論會釋 3.58

3.58

自下大文第二顯作二觀時不分別，是教入相應三昧時不分別。於中初乘前起徵，若一合相即非一合想，但是凡夫隨執者，即我見等諸見亦應非見，何故佛說凡夫有我見、邊見等諸見耶？此論牒經，并什本無徵文也。次、破說我見等執，文中有三，初、問，次、答，第三、佛為述成，亦是結勸菩薩，一切法應如是知、見、信解。論文有二，初、解等至方便，次、顯不說欲願及攝散方便所以。前中有三，初、結前已明，彰後未說，次、標問四門，後、隨標配釋。前總別破作無想、無生觀，合而言之，總是無所見家方便，故云已說，未說淨心人證真俗時相應三昧，不分別故。次、說云配釋中先配釋此文，後例餘住處。前中初問及答，顯示如所不分別；菩薩發心者，顯示何人不分別；於一切法者，顯示何法不分別；第四何方便通前問答及後觀，知、見、信解，皆是不分別方便，故釋問答已，云如是觀菩薩乃至即此觀察，為入方便。

From here below is the second major section, revealing non-discrimination when practicing the two contemplations; this teaches non-discrimination when entering into the concordant samādhi. Therein, first taking up what preceded, an interrogation is raised: if a composite mark is precisely not a composite conception and is merely grasped by ordinary people following [conventions], then views such as the view of self should also not be views; why does the Buddha say that ordinary people have views such as the view of self and extreme views? This treatise cites the sūtra, and together with Kumārajīva's translation, it lacks the text of the interrogation. Next, refuting the grasping of speaking of the view of self and so forth; in the text there are three parts: first, the question; next, the answer; third, the Buddha affirms it, which is also a concluding exhortation to the bodhisattva that all phenomena should be known, seen, and resolved with faith in this way. In the text of the treatise there are two parts: first, explaining the expedient means of meditative attainment (samāpatti); next, revealing the reason for not speaking of the expedient means of aspiration-vows and gathering distraction. In the former there are three parts: first, concluding what was clarified before and manifesting what has not yet been spoken; next, setting out the four gates of inquiry; after that, matching and explaining according to the headings. The prior general and individual refutations cultivated the contemplations of marklessness and the unarisen; spoken together, they are all expedient means pertaining to non-seeing, and hence it says 'already spoken'; it had not yet spoken of the non-discrimination of a person of pure mind entering concordant samādhi when realizing the real and conventional. Next, in the matching and explaining, it first matches and explains this text, and later uses it as an example for the remaining abodes. In the former, the initial question and answer reveal how there is non-discrimination; 'the bodhisattva producing the mind' reveals what person does not discriminate; 'regarding all phenomena' reveals regarding what phenomena there is non-discrimination; fourth, what expedient means connects the preceding question and answer and the subsequent contemplation—knowing, seeing, and resolving with faith are all expedient means of non-discrimination; therefore, having explained the question and answer, it says: 'A bodhisattva contemplating in this way... up to: this very contemplation serves as the expedient means of entry.'