金剛般若論會釋 2.12

2.12

In the fifth [section], 'On abandoning the distraction of delighting in heterodox treatises', the preceding fascicle had the word 'complying'; due to complying with heterodox treatises, distraction arises. Here it has 'delighting', which is precisely complying; thus there is no contradiction. According to Vasubandhu's treatise, the second comparative evaluation below is divided into two: first, evaluating superiority and inferiority; second, showing the reasons for superiority and inferiority. There are four reasons for superiority and inferiority: first, clarifying that where prajñā dwells, that place is superior, and the person dwelling there is honoured, whereas the merit of giving is not so; second, revealing that prajñā is taught in common by all Buddhas, not taught by one Buddha alone, whereas the merit of giving is not so; third, using analogies such as world systems to clarify that the merit of giving is a cause tainted by afflictions, whereas prajñā is not so; fourth, clarifying that prajñā will attain the dharmakāya and also accomplish the major and minor marks, whereas the merit of giving is not so. Thus, gathering three texts of this treatise, taking the sixth, 'contemplative practice', the seventh, 'worship', together with this fifth, they are combined into one text. Because their comparative evaluation of superiority and inferiority is the same, they are united as one, whereas here, because the distinctions of contemplative practice and transmigration differ, they are unfolded into three. In the first text of this treatise, the sūtra text has nine questions and answers and so forth. The first five questions and answers evaluate superiority and inferiority, directly refuting the distraction of complying with heterodox treatises; the latter four questions and answers refute grasping at meaning according to literal words. Yet the treatise only explains the text of the fifth Buddha's declaration in the first part, along with explaining the subsequent text on grasping at meaning according to literal words. Paramārtha's translation calls it the 'Gaṅgā River' (江 jiāng); because he translated it in the south, southerners call a river (河 hé) a 'jiāng', just as north of the Yellow River people refer to waters as 'hé', while south of the Yellow River people refer to rivers as 'waters' or as 'jiāng'. Vasubandhu's treatise asks: Why is this comparative analogy not stated earlier? It is in order to gradually transform sentient beings and cause them to generate faith in the supreme, wondrous meaning; moreover, previously it had not yet been revealed by what kind of superior merit one can attain great bodhi, so this analogy is used to establish that merit; for this reason the superior analogy is stated again.