金剛般若論會釋 1.89

1.89

In concluding the antidotes by saying, "all these bodhisattvas do not operate with respect to any of them," it explains the sūtra's statement of "absence" regarding both grasps, for according to the grasps of persons and phenomena they are spoken of as absent, which is not without meaning. In Vasubandhu's treatise, the explanation of the four grasps of phenomena differs from this: the first two, existence and emptiness, are similar to this; for the latter two, the Vajra verse says: "All is empty and without entity." The commentary says: "Because there are grasper and grasped, and all phenomena are absent, it says 'no notion of phenomena,' because of being without entity." The imagined nature grasps the existence of an intrinsic nature of grasper and grasped, which is called the "mark of phenomena"; now it is said to be empty and absent, which is called "no mark of phenomena." The verse says: "Truly existent." The commentary says: "That emptiness of selflessness of phenomena is truly existent, hence it says 'nor is there a mark of non-phenomena.'" The perfect nature of tathatā is truly existent; if one denies it as non-existent, that is called a "mark of non-phenomena"; now it is stated as existent, its nature not being entirely non-existent, hence it says "nor is there a mark of non-phenomena." The verse says: "Inexpressible." The commentary says: "That emptiness is without entity, yet it cannot be expressed as existent or non-existent, hence it says 'no mark.'" This very ultimate truth nature transcends verbal expression, being neither empty nor non-empty; grasping it as existent or empty is called a mark; now both are negated, hence it says "no mark," revealing that this true reality cannot be expressed as a mark of existence or emptiness. The verse says: "Spoken of in dependence on verbal terms, these are the four kinds of marks of phenomena." The commentary says: "Because it is spoken of in dependence on verbal terms, it says 'nor is there no mark,'" revealing that the ultimate truth, because it is revealed by emptiness, is also called empty; in terms of its real entity, it is also called non-empty; it is not completely without entity, hence it says "nor is there no mark." Summarizing the four phrases, they reveal the elimination of the four slanderous views: the first line eliminates the slander of exaggeration; the second line eliminates the slander of deprecation; the third line eliminates the slander of contradiction; and the fourth line eliminates the slander of proliferation. It is applied solely according to the mode of operation, whereas here it is based on the persons who give rise to it, hence it differs from this. Due to texts such as these, the traditions of the masters Nāgārjuna and Asaṅga are not identical, and each should be established accordingly.