金剛般若論會釋 1.69

1.69

From "those pāramitās have two kinds of fruits" downward, it explains the differences among the three non-abiding givings in the sūtra text in three parts: first, listing [the items]; next, explaining in turn; and finally, matching with the sūtra. In the turn-by-turn explanation: giving obtains a great reward of merit, meaning the sovereign fruit of abundant wealth; discipline obtains one's own rebirth as Śakra, Brahmā, and so forth, which is the vipāka fruit of a noble body; the practice of endurance obtains great companions and a great retinue; vigour obtains an uninterrupted fruit; concentration obtains an indestructible body—all of which are sovereign fruits; wisdom obtains sharp faculties, which is a conformity fruit. The fruits of abundant joy are twofold: first, the unconditioned fruit of disconnection; second, the virile fruit of attaining mastery amid the great assembly. Present fruits are twofold: first, obtaining faithful veneration and offerings, which comprises the three fruits of sovereign, conformity, and virile. Having given to others in the past, one now receives giving from others, which belongs to the conformity fruit. Second, obtaining present-life nirvāṇa, meaning the apratisaṃkhyā-nirodha obtained through the six worldly practices, which resembles the unconditioned and is called present-life nirvāṇa. "Dharma" means principle: in the present world, by extinguishing gross heaviness, one obtains the principle of apratisaṃkhyā-nirodha, which is a virile fruit, and hence it was stated above that it is obtained by manly effort. Furthermore, present-life nirvāṇa has five kinds: first, presently obtaining the pleasures of the five desires; the other four lead to the four dhyānas of the form realm manifesting in the present, being associated with pliancy and removing minor gross heaviness, which are also called present-life nirvāṇa—both are termed present fruits. According to what is appropriate, what is obtained through giving and so forth is correlated with the three non-abiding givings in the sūtra as three: the future fruit of giving is one; the future fruits of the other five pāramitās are one; and the present fruit is one. However, the five sense-objects of visible form and so forth are different from the object of mind, and thus are separated into two, because faithful veneration, offerings, and so on are subsumed under the five sense-objects, whereas the five present nirvāṇas are subsumed under the object of mind. In explaining the embracing, where the sūtra states "one should practice giving," this refers to the three instances of "one should practice giving" stated above. In explaining the establishing, "practicing giving without abiding" likewise refers to the three non-abidings above. The text is divided into two: first, connecting to the sūtra text; later, explaining the characteristics of the initial ultimate truth. Regarding "because of non-abiding," this is because non-attachment is the ultimate truth. Regarding "the ultimate truth of things just as they are," this means that among the three kinds of giving, non-abiding is the ultimate truth. Regarding "things just as they are," this refers to what was explained before: first, not abiding in things when giving; second, giving with nothing to abide in; third, not abiding in the six sense-objects when giving. Among all such things of these three kinds, giving without abiding is called the ultimate truth. Therefore the treatise concludes: "The objects and so forth in which one does not abide are the things and so forth," words that reveal that by citing the initial thing, it includes by "and so forth" the giving with nothing to abide in and the giving in the six sense-objects; uniting these three kinds, they are termed "things just as they are." Not abiding within these three things and so forth is called the ultimate truth.