金剛般若論會釋 2.42

2.42

In exhorting endurance through trusting the Buddha's words, there are two parts: first, generating the intent of the sūtra; second, correctly explaining the text. The worthy and good in the worldly realm are still free of deception, how much more so the Great Sage? Toward guiding devas and nāgas, there are the words of the four noble truths as a normative teaching. Generally speaking, words concerning conventional truth marks are called 'true.' Specifically, based on conventional truth cultivation, words concerning the marks of defilements to be abandoned and the marks of purity that can abandon them are called 'real.' In that which is real, these conditioned practices are defilement, and these conditioned practices are purity. Or when one completes cultivation relying on conventional truth: this practice generates defilements, as when practicing for fame and gain this practice increases defilements; this practice increases purity, as when renouncing fame and gain this practice increases purity. Therefore, regarding what is 'real,' these practices are defilement and purity. Generally speaking, words concerning ultimate truth are called 'suchness-words.' Specifically speaking, regarding ultimate truth cultivation, there are defilements to be abandoned and purity that can abandon them, and words for these are called 'not different.' Or when cultivating relying on ultimate truth: this practice generates defilements, as in giving with an abiding mind; this practice increases purity, as in giving with a non-abiding mind—this should be understood by analogy with the above. Now, exhorting the bodhisattva to cultivate relying on ultimate truth, they should generate endurance through trust. Vasubandhu says: here there is a doubt—in the realization of the fruit there is no path; how can that path be [for] the fruit, and how can it serve as a cause for the fruit? That is, because all noble ones are distinguished by unconditioned phenomena, there is no noble path; how can the practice of the path that contemplates the two selflessnesses and benefits sentient beings serve as a cause for that? To shatter this doubt, the four kinds of words are spoken: although the fruit does not abide in the path, the path can serve as a cause. Because of the true words of the Buddhas, their wisdom is of four kinds; because the objects of wisdom are four, four kinds of words are spoken. The four words are completely distinct from the interpretation in this treatise: first, bodhisattva; second, Hīnayāna; third, Mahāyāna; fourth, prophecy. Outside of these, they are perhaps provisional teachings. Now, speaking of the bodhisattva and the Mahāyāna, they exhort trusting the words [that] although the fruit does not abide in the path, it can serve as a cause, shattering that doubt. In the Hīnayāna, it speaks of the truth of suffering and so forth, which cannot be made into pleasure; in the Mahāyāna, it speaks of the tathatā of the selflessness of phenomena, which cannot be made different; in prophecy, it prophesies events of the three times, definitively without variation, prophesying according to reality because there is no error.