金剛般若論會釋 3.3

3.3

Next, in the second [part], explaining Subhūti establishing the ultimate truth: first, indicating the sūtra text; next, explaining its meaning. This has two intents. First, to refute the previous grasping that embraces others into one's own great body: if with an equal mind one completely embraces self and other into a single body, it is neither self nor other, nor is it one's own body; hence the treatise says: “Regarding that body, it is established as neither self nor other,” and so forth. Second, to refute the grasping that arises from pursuing the names of the two bodies: both bodies are jointly established as the ultimate truth; hence the treatise says: “This, in the marvelous body and so forth, establishes the ultimate truth,” and so on. According to Paramārtha's version and the Tang version of this treatise text, both jointly establish that the two bodies are no-body, causing bodhisattvas to be free from the fault of reification, and also jointly conclude, causing them to be free from the fault of deprecation. Kumārajīva's version and the Wei version do not conclude, both lacking the marvelous body. Bodhisattva Vasubandhu says: “‘No-body’ means lacking all characteristics”; “‘great body’ means possessing the essence of tathatā; such is named the marvelous body and the great body.” In the third [part] of the sūtra, the Buddha ratifies it. The two versions of Kumārajīva and the Wei are not correct; all other versions say: “The Buddha said: ‘So it is, so it is, Subhūti,’” because Subhūti's establishment of the two bodies accords with reason, so [the Buddha] repeatedly ratifies it.