金剛般若論會釋 2.29

2.29

Fifth, regarding exhorting non-negligence to produce the second shame, there are three parts: first, indicating and matching the sūtra; next, clarifying the characteristics of the exhortation; and finally, explaining the sūtra text. In the third section above, those bodhisattvas who relished gain and had the fault of indolence were exhorted to produce shame; now in this fifth section, bodhisattvas who fail to arouse vigor are again exhorted to produce shame. Thus, it is named the second locus of producing shame. Coordinating this passage of text clarifies the locus of mental conduct for producing shame in bodhisattvas. Within the characteristics of the exhortation, it says: "This Dharma is so supreme; you all should not be negligent and fail to train in it." This merely explains the behavioral aspect of exhorting shame. In explaining the sūtra text, it reveals that the supreme six pāramitās, the teachings of the Tripiṭaka, and the practices they describe have all reached the other shore (pāramitā). The wisdom pāramitā of this sūtra is signless practice; being supreme and being the path, it can lead to bodhi and is beyond the reach of the rest. Because it is the foremost Dharma of the Buddha, it is named "foremost"; it is not the foremost known by other people. Vasubandhu explains "foremost" with two meanings: this Dharma-gate surpasses other sūtras, and it also serves as a great cause; hence, it is called "foremost." Since it precisely agrees with this, it is not only the foremost of our Śākyamuni Buddha, but immeasurable Buddhas together declare it to be foremost. Because they identically expound it, it is venerable and esteemed, the most supreme and foremost. Vasubandhu says: "Moreover, this Dharma-gate is named 'pure,' because it is spoken by immeasurable Buddhas." "Pure" means being free from fault and having a pure intrinsic nature, because it can accord with the freedom from fault and realize intrinsic purity. Hence, in contrast to giving away precious jewels and so forth, this is supreme. This recension and Bodhiruci's are both identical. In the Vajracchedikā-sūtra, it first explains that it is identically expounded, and only thereafter states that it is not the foremost of other persons, and is thus named "foremost." Paramārtha's recension lacks "not the foremost of others"; Kumārajīva's recension has only the initial negative and lacks the subsequent shared [expounding]. Although the latter textual thrust is briefer, the interpretation can also be obtained.