金剛般若論會釋 2.9

2.9

In the fourth [section], "on eliminating abandoning sentient beings", Vasubandhu says: "If the noble ones derive their name from the unconditioned, why does the saṃbhogakāya buddha of experienced bliss grasp for himself the body of a Dharma King, and why does the rest of the world also grasp that he is the body of a Dharma King?" This doubt is: the saṃbhogakāya can grasp for itself the superior body and the great body, and others also grasp it as a superior and great body that can transform sentient beings, which exists and is not a noble one deriving a name from the unconditioned. If, deriving a name from the unconditioned, one does not grasp a superior and great body, then there would be no activity of the buddhas benefiting sentient beings, which would amount to the annihilation of all dharmas; since there would be no great body, one would abandon benefiting sentient beings. Now, to explain this, the subsequent text therefore states: "In order to eliminate abandoning sentient beings, the sūtra says...", and so forth. However, the Buddha has twelve kinds of skillful means: first, caring attachment with a compassionate mind; second, understanding all conditioned processes; third, rejoicing in the Buddha's wondrous wisdom; fourth, not abandoning saṃsāra; fifth, being undefiled by transmigration; sixth, blazing vigor; seventh, achieving measureless fruits with little good; eighth, gathering great roots of good with little effort; ninth, removing the resentment and affliction of those who augment the noble teaching; tenth, causing those who dwell in the middle to enter; eleventh, causing those who have entered to achieve accomplishment; twelfth, causing those who have matured to attain liberation. Therefore, buddhas and bodhisattvas do not abandon sentient beings; abandoning them is an obstacle. Furthermore, among the four obstacles, the abandoning mind of the pratyekabuddhas is the primary obstacle. Taking the noble ones as deriving their name from the unconditioned, they would lack the saṃbhogakāya buddha's superior, great body and the activity of benefiting sentient beings; hence it is called abandoning the benefit of sentient beings. Now, to eliminate this discrimination and attachment, the subsequent sūtra text appears. The previous fascicle simply said: "In order to bring sentient beings to maturity, the sūtra says...", and so forth. Although the noble ones derive their name from the unconditioned, through non-discrimination, like the king of mountains and so forth, the Buddha can also bring sentient beings to maturity. The doubt in Vasubandhu's treatise arose from what preceded: the previous fascicle explained that there is such practice, while here it refutes their attachment—each is based on one explanation, and thus they do not contradict each other. Grasping the existence of a great body is an obstacle of attachment to phenomena; abandoning sentient beings is saying that there is no great compassion.