金剛般若論會釋 2.4

2.4

Matching the four meanings is divided into three: first, explaining the meaning of dependence; next, explaining the characteristics of speech and upholding; and last, explaining the ultimate truth. In the subsequent explanation of difficult points of meaning, there are three parts: first, explaining the sūtra text, showing that it is due to the fundamental characteristic of self that deviant arrogance and so forth arise; next, explaining the reason why Elder Subhūti reveals himself; and last, explaining the reason for expounding the two practices of non-strife. Within revealing himself, it explains the sūtra: why does Subhūti reveal himself as having attained foremost place in the samādhi of non-strife and the shared virtues of an arhat? It means saying he is an arhat free from desire and apart from desire. An arhat attains unconditioned virtues because of attaining freedom from desire; by being free from craving and desire, internally one realizes the unconditioned, while externally one practices non-strife; therefore, non-strife is external conduct, while realizing the unconditioned is internal virtue. However, both Kumārajīva and Bodhiruci say: "The World-Honoured One, the Buddha, said that I have attained non-strife and freedom from desire"; Paramārtha and the *Vajracchedikā* both say: "The World-Honoured One and the first three epithets said that I have attained non-strife", revealing his own freedom from desire. Furthermore, the various versions all say "samādhi of non-strife", whereas only the *Vajracchedikā* says "abiding in non-strife". Just as among the eight liberations, only the third and the eighth speak of "directly realizing with the body and fully abiding", while the other six do not, this is also like that: revealing that among all samādhis this one is supreme, and the World-Honoured One mostly abides in it himself, hence it is designated with the name "abiding"; or it means the place of meditative absorption; containing both meanings, it was therefore translated as "abiding". Using what he himself has realized, in order to generate faith, he adduces this as evidence. Vasubandhu also states that praising his own receipt of prophecy and verifying the fruit by his own person was in order to generate faith in that meaning. Why speak only of the single practice of non-strife as a virtue in which the Buddha mostly abides? Vasubandhu's treatise gives two explanations: first, to clarify superior virtues so as to give rise to joyful aspiration; second, to give rise to deep faith. This treatise has only one explanation: to generate faith. In the final explanation of the reason for expounding the two practices of non-strife: internally realizing true reality, free from grasping at what belongs to self, abiding in the principle of non-strife, without the slightest dharma attained as an arhat; externally abiding in non-strife, practicing entirely without engagement, practicing the conduct of non-strife. Because of the two kinds of non-strife in principle and practice, the sūtra repeats "non-strife, conduct of non-strife"; because of having no slight dharma and no engagement, it is termed establishing the ultimate truth. Vasubandhu says: "Relying on Subhūti, it speaks of being free from two kinds of hindrances"—first, the affliction hindrance; second, the samādhi hindrance. Being free from those two hindrances, it speaks of having no engagement; when the two hindrances manifest, there is engagement. By being free from the affliction hindrance, internally one realizes true reality and attains non-strife in principle; this virtue is shared by all arhats, so this treatise states: "and the virtues shared by arhats"—this is called the first non-strife. Being free from the samādhi hindrance and externally abiding in that concentration to act is called the second non-strife. That treatise speaks of two on the basis of being free from the two hindrances; this treatise, on the basis of attaining the two non-strifes of principle and phenomena, repeats the two concentrations; therefore, they do not contradict each other.