金剛般若論會釋 2.35

2.35

In the subsequent matching to the sūtra, there are first a question and then the correlation: first, the notion of no self; second, signlessness, meaning no sign of existence; and third, not without signs and so forth, meaning no emptiness. These are matched in order to the previous three characteristics. Arising in relation to the three objective spheres, they are called the characteristics of the three endurances; thus one knows by what characteristics the occasion generating endurance arises. Although King Kali and others are cited here, they are cited and shown in the textual order; the intention is to state that the absence of the three signs is called the characteristic of endurance, not to interpret King Kali directly. Another explanation is that King Kali represents harm from an enemy, and the occasion generating endurance is also what is directly cited. Omitting the other two occasions is also logically flawless; to make the meaning clearer and encourage learning and practice, the following is cited in explanation. Vasubandhu's treatise states: "Therefore, to attain the supreme dharma, this ascetic practice surpasses that giving up of the body," concluding the preceding text on "kṣānti-pāramitā is not kṣānti-pāramitā." It also states: "How much more so because one is free from the signs of anger such as a self!" This explains the notion of no self. It also states: "This practice is free from suffering; not only is it free from suffering, it also possesses joy, because it is accompanied by loving-kindness and compassion, as the sūtra says: up to 'without signs and not without signs,'" which clarifies its association with a mind of loving-kindness and compassion. That treatise means: because there is no sign of suffering, the sūtra says "without signs"; because there is loving-kindness and compassion, there is a sign of joy. The sūtra says "not without signs." Prior to signlessness, it clarifies being associated with a mind of loving-kindness and compassion, which differs slightly from this text. Alternatively, there is no difference: because a sign of suffering arises regarding the perfection of endurance, it says "not without signs"; not failing to save and transform sentient beings outside the pāramitā in signlessness, seeing the suffering of beings and carrying out rescue, associating with joy and giving rise to loving-kindness and compassion—hence it says "also not without signs," exactly agreeing with this text. There is yet another explanation: these are the three endurances. The sign of no self is the endurance of bearing harm from enemies; that without notions is the endurance of bearing suffering, because not seeing the sign of suffering, one is able to endure peacefully; that which is not without signs is the endurance through discerning dharmas, because repudiating them as non-existent is wrong view. However, according to the Vajracchedikā, these three absences of signs appear in both places: first, under King Kali; and second, under the five hundred lives. Other editions have them only under King Kali. The Sanskrit text contains both, which is logically certain. Why would there be no other two signs under the five hundred lives, but only the notion of no self? Hence we know that other editions are merely abbreviated translations, or the reciters differed. Furthermore, in this treatise the king's name is Kali; Kumārajīva and Bodhiruci give Geli; Paramārtha gives Jialingjia; and the Vajracchedikā gives Jieli. The words differ, but the name is the same; here it is translated as "enduring suffering and harm."