金剛般若論會釋 2.41

2.41

Among the antidotes to the causes and conditions of the three sufferings, the above has clarified that the antidote to the causes and conditions of the suffering of transmigration can generate the great mind; below is the explanation of the antidote to the second [cause and condition], the suffering of sentient beings' opposition. Even though one has generated the mind, when one encounters the opposition of sentient beings, weariness arises, so that one cannot bring them across and diligently cultivate one's own practice. To counteract this, there is the sūtra text below. Explaining doubts has three parts: first, clarifying the antidote; next, exhorting endurance through trusting the Buddha's words; and last, breaking attachments based on literal words. The first passage has three parts: first, reciting the sūtra and correlating it; next, explaining the characteristics of endurance; and last, explaining the text on the two selflessnesses. As for explaining the characteristics of endurance, since one practices renunciation and so forth for the sake of all sentient beings, this is abiding in the thought of intimacy and benevolence and the thought of embracing among the five endurances. Renunciation is giving; Vasubandhu says that because the perfection of giving subsumes the six perfections, it is mentioned specifically. Why is cultivating for the benefit of sentient beings not called abiding in the affairs of sentient beings? In order to sever this doubt, the sūtra below says: since this intent is practicing giving for the sake of sentient beings, how is it not called abiding in the affairs of benefiting sentient beings? The verse says: "Cultivating practice to benefit sentient beings—/ such a cause should be recognized; / marks of sentient beings and affairs / should also be known as departed from." This states that benefiting is the essence of the cause; their practice of benefiting sentient beings does not apprehend the marks and affairs of sentient beings, so although benefiting beings, it also accomplishes non-abiding. In explaining the two selflessnesses: because one cannot be free of the marks of sentient beings, when opposition occurs weariness immediately arises. Because there is a self of persons, there must be a self of phenomena; when both selves operate, at the time of benefiting one becomes weary, and therefore exhaustion arises. Revealing the two selflessnesses refutes those attachments. The sūtra says that all marks of sentient beings are non-marks, which relies on the selflessness of phenomena; all sentient beings are non-sentient beings, which reveals the selflessness of persons. This is a general statement here. Vasubandhu gives a separate explanation, saying: "Nominal designations and aggregate-affairs, / the Tathāgata is free from those marks; / the Buddhas lack both of them, / because they see real phenomena." Affairs of sentient beings are twofold: first, the name "sentient beings"; second, the affairs of the five aggregates. That is, the expressive nominal marks of those sentient beings are not real, substantial marks, because the intrinsic nature of names lacks real substance. By this, all marks of sentient beings are non-marks, because the nominal marks of sentient beings lack real substance; expressive names establish the selflessness of phenomena. Furthermore, because sentient beings are nominally designated on the basis of the five aggregates, within the five aggregates there is no substance of a sentient being; because there is nothing real, by this all sentient beings are non-sentient beings, clarifying the selflessness of persons. There are only the compounded gathering of provisional aggregates and provisional naming; whether persons or phenomena, both lack reality, establishing the two selflessnesses. Therefore, when encountering opposition, one should not feel anger and resentment; among the five endurances, abiding in the mark of mere dharmas is the selflessness of persons; dharmas and names are also provisional, which is the selflessness of phenomena. That verse also says: "The Tathāgata is free from those marks; / the Buddhas lack both of them, / because they see real phenomena." The Buddhas see the real principle of the two selflessnesses; because the Buddhas are free from both marks, the two selves are unreal. Considering the intent of this recitation, for what reason does it come? In Bodhiruci's edition there is no other distinct statement, but only in Paramārtha's edition, below "non-sentient beings," there is further: "For what reason? Because the Buddha, the World-Honoured One, is far removed from all marks." The other editions, considering it repetitive, all pruned and omitted it. Because this was already stated in the previous section, looking at that treatise and Paramārtha's text, its presence reveals that because the World-Honoured One internally realizes the true two selflessnesses, he externally departs from the unreal thoughts of persons and phenomena; therefore when exhorting generation of the mind and cultivating practice, because sentient beings are in opposition, one contemplates the two selflessnesses without generating anger and resentment. Therefore it says "For what reason?", subtly setting forth the basis for the two selflessnesses, and only then says that the World-Honoured One is free from all marks, and so forth. Although it appears to repeat, it accords with the principle and is established; though the text is simplified or elaborated, it does not fail to accomplish the former explanation.