金剛般若論會釋 2.52

2.52

In the third [part], "Praising the Teaching, Namely Practice," there are two sections: first, the question, and second, the explanation. In the explanation, the sūtra text is divided into two in accordance with the treatise: first, revealing that the teaching and the practice are two distinct kinds. The first text also has two parts: first, explaining the praise of the teaching; second, from "this dharma-gate" onward, re-elucidating what was previously called "inconceivable." Because it is worldly, tainted, discursive reasoning and investigation, and not within its sphere, it is called "inconceivable." Because it is self-realized and awakened only by one's own noble wisdom, and since there is neither equal nor superior realization, it is called "incommensurable." The *Vajracchedikā* says: adding "should be rare" refers to the ripening induced by the inconceivable. Because tainted upholding and expounding still remain before the stages, they induce ripening; through the practice of these wholesome roots, the fruit of the ten wheel-turning kings is attained. In this passage on the marks, the latter meaning can be understood, while the former meaning is difficult to comprehend; below "this dharma-gate," it is highlighted once more. According to Vasubandhu's treatise, the explanation below of "what karmic activities are accomplished" has five points: first, praising the practice of the teaching; second, that making offerings certainly accomplishes supreme virtues; third, staying far away from all hindrances—these previous three are identical with Asaṅga's; fourth, swiftly realizing bodhi, from "at [the time of] Dīpaṅkara" onward; fifth, accomplishing great power, from "it should be known that this dharma-gate" onward—these latter two are both Asaṅga's re-explanations of the previous meaning of "embracing merit." Vasubandhu explains: "inconceivable" shows that it is difficult to conceive; "incommensurable" means it belongs exclusively to great persons and is not shared with the two vehicles, being known only to the Buddha alone, and is spoken for sentient beings abiding in the foremost Great Vehicle, not for the two vehicles, because the two vehicles are unable to know how to expound it to others and practice it. In the re-elucidation of what was previously called "incommensurable": that which is supreme among the three vehicles is called the "most supreme vehicle" (Paramārtha calls it the "unsurpassed vehicle"; this agrees with the *Vajracchedikā* in calling it "most supreme"; Bodhiruci and Kumārajīva both call it the "Great Vehicle"); because hindrances are purified, it is called the "most excellent vehicle" (Bodhiruci and Kumārajīva call it the "most supreme vehicle"; this text and the *Vajracchedikā* call it the "most excellent vehicle"; Paramārtha calls it the "unequalled vehicle"). The substance of the vehicle can be understood from the treatise; as for these being spoken for those two, how is it to be understood? The meaning here is: within the three vehicles spoken by the Buddha, the Great Vehicle is called the "most supreme vehicle" because the remaining two cannot equal it; namely, the teaching spoken for those with faculties suited for sudden awakening in the Great Vehicle is called the "most supreme vehicle," being called "supreme" because it stands above the lower two. Sentient beings who seek this teaching are called "those of the most supreme vehicle." The teaching spoken for those of Great Vehicle faculties among indeterminate lineages is called the "most excellent vehicle," because it can abandon the two hindrances. If one abandons the hindrance of afflictions but has not yet abandoned the hindrance to the knowable, it is called an "inferior vehicle"; only when one now trains in the One Vehicle does one abandon the two hindrances, hence it is called the "most excellent vehicle." Those who aspire to this teaching are called "those who bring forth the most excellent vehicle." Therefore, various treatises say that prajñā is spoken only for those who seek the Great Vehicle. Although the Great Vehicle and the One Vehicle do not differ in nature, because of the two distinctions between the direct path and the roundabout path according to their faculties, two distinct names are established for what is sought and what is studied; in reality there is no difference. Thus the *Śrīmālādevī-sūtra* says that the One Vehicle is the Great Vehicle, and the Great Vehicle is the Buddha Vehicle. Vasubandhu says: "Moreover, speaking of those of the Great Vehicle is most wondrous, because the practice of the Great Vehicle is supreme." His meaning is that those of the Great Vehicle are supreme because their practice is supreme; those who believe in the Small Vehicle and so forth do not get to hear this, which shows that it is a teaching rare to hear yet able to be believed. In the sūtra's praise of practice, the three specific explanations below elucidate the general "immeasurable"; although the text differs slightly, it is identical with Paramārtha and the *Vajracchedikā*; Bodhiruci and Kumārajīva have only three specific ones, which should be checked against the order of numbers in the *Avataṃsaka-sūtra*. Vasubandhu says: "This reveals the nature of the fulfillment of merit." Following what comes below, there are four points: first, the fulfillment of merit, which is this text; second, upholding the true, wondrous teaching; third, the small chapter being unable to bear the teaching; fourth, those possessing a self being unable to hear it. Because one upholds the true, wondrous teaching and stores it in one's mind, one carries bodhi on both shoulders. Those who delight in small teachings, who have faith in and understand the emptiness of persons but do not awaken to the emptiness of dharmas—practitioners of the two vehicles—cannot bear to hear it because they have dharma-grasping; non-Buddhists and ordinary beings grasp at having a self, claim it to be bodhi, and being bound by grasping at persons and dharmas, they do not seek the two teachings and are also unable to hear it.