金剛般若論會釋 1.63

1.63

However, because the preceding inquiry had three questions, the answers in the text all possess three meanings. At first, one merely interprets and matches the three answers without matching the five aspects to the text, not because these five meanings were absent in the preceding text, but because it is stated according to predominance, as explained by Vasubandhu. The initial text answers the first question, and the text on giving answers the second question; it is not that there are no remaining meanings, but answering according to predominance is also not contradictory. Furthermore, in order to implicitly suggest the intermediate text and show that it possesses the five meanings, implicitly suggesting that the preceding text also possesses all five in principle, it was therefore omitted and not stated. The antidote based on the meaning is the abode of the obstacles to be eliminated; the established [truth] is the principle to be realized; the wish and vow of the first question is the sustaining; and the corresponding samādhi and the gathering of the scattered mind of the latter two questions are the manifestation. That is, the practices and so forth that were inquired about are collectively the stated characteristic. The three questions merely asked about the practices that serve as antidotes, omitting the obstacles to be countered, the principle to be realized, and the collective stated characteristic, because the questions functioned by implicit suggestion, because revealing the principle is difficult, and because they proceeded according to what was easy to ask. The answers, however, fully clarify everything in order to bring about understanding, and fully answer all three: abandonment, cultivation, and realization. The Abhidharmasamuccaya and others say, ‘In the noble path of tathatā, afflictions do not arise’; now, clarifying that through the three causes one will also attain that, it should be explained according to each abode. In explaining the meaning, it explains that among the various abodes elucidated in this sūtra, what is to be countered here is ‘based on the meaning’; only based on what is to be countered can the countering practices be spoken of. The countering practices are the subsequent vows and so forth; hence, what is countered is called ‘based on the meaning.’ The practice of the abode elucidated collectively is the ‘stated characteristic’; the stated characteristic refers precisely to the three practices of wish-vow, samādhi, and gathering the scattered. Whenever one desires to cultivate practice, initially giving rise to the wish and vow serves as the capacity to sustain; because it can sustain, the sustained practices—samādhi and gathering the scattered—can then be fulfilled. Within the abode, the truth of ultimate meaning is that which is established; internally realizing the limit of reality is called unestablished, but now using verbal conventions to formulate the principle of the ultimate truth of tathatā, it is therefore called established. The non-conceptual samādhi of the previous dharmas that are countered and counter-agents is called manifestation; it is precisely what is manifested by the initial mind of wish and vow in the sūtra. The non-conceptual mind of the central purpose is called manifestation, and subduing the scattered is also gathered within this; being abbreviated in the text, conforming to the essence of samādhi below, the previously mentioned wish and vow is called the capacity to sustain, and the non-conceptual mind subduing the scattered is that which is sustained. Here, the two states of samādhi and gathering the scattered are called that which is manifested, displaying that the preceding wish and vow is the capacity to manifest; the designations before and after differ, because the implicit suggestion is superior. When engaging in that practice, the non-conceptual samādhi is called corresponding: the samādhi corresponding to the obstacles to be countered is the samādhi with which the practitioner corresponds; it is also the samādhi corresponding to non-conceptual wisdom, and it is also the samādhi corresponding to the true object; hence it is called corresponding. Among the five yogas, it gathers four or five; one who can cultivate it is called a yogin.