金剛般若論會釋 2.28

2.28

Fourth, regarding the phrase "in order to avoid failing to initiate vigor, and so forth": first, having regressed, one fails to initiate it again; second, having completely lacked it, one has not initiated it at all. It is divided into two parts: first, matching the sūtra to explain its meaning, which is understandable; second, explaining the meanings of "alarmed," "terrified," and so forth below "in the Śrāvaka-yāna." This sūtra speaks of only two turnings of the Dharma wheel: the first is small, and the second is great. The great is like a king driving and riding an elephant, while the small is a donkey cart. Therefore, both emptiness and existence are spoken of; both belong to the Śrāvaka-yāna, within whose substance of emptiness and selflessness lies the substance of the self of phenomena. Hence, this sūtra is spoken to transform those who turn their minds [toward the Mahāyāna], so that hearing this, they are not alarmed, and so on. The two explanations can be distinguished accordingly. Examining this sūtra text, it does not refute the two natures: the dependent (paratantra) and the fully perfected (pariniṣpanna). Nāgārjuna was not like this. Therefore, Vasubandhu says: "Giving rise to fright where there is no basis is called 'alarmed,' because the mind is reproachable, as when one walks an improper path. It means that the intrinsic nature of this prajñā is regarded as evil, as an unreasoned basis, and as a reproachable basis; because one walks an improper path, one is alarmed." He says: "'Terrified' means the mental essence is frightened because it completely fails to sever doubt. It means that upon hearing this sūtra, though not ultimate, one cannot sever doubt, and doubting it to be not supreme, one is terrified." He says: "'Fearful' means completely frightened because one's mind ultimately falls into doubt and fear. It means that upon hearing this sūtra, one becomes utterly frightened, fearing that by training in accordance with it, one will fall into misery." Being free from these three is called "not alarmed, not terrified, not fearful." The distinctions are identical across various recensions. The Vajracchedikā expands "alarmed and frightened" into three and combines "terrified and fearful" into one, yet still speaks of only three.