金剛般若論會釋 3.42

3.42

According to Asaṅga's treatise, from here below the second sūtra passage clarifies that the Buddha does not abide in saṃsāra. The treatise text has two parts: first, raising an objection and correlating it with the sūtra; second, properly explaining the meaning. When the two vehicles and beginners among bodhisattvas hear that the Buddha does not abide in nirvāṇa, they immediately claim that the Tathāgata has saṃsāra; therefore, taking this as an objection, its correlation to the sūtra is understood. In the proper explanation of the sūtra, it clarifies that the Buddha does not abide in saṃsāra by means of three meanings. First, it clarifies that the Buddha penetrates the emptiness of saṃsāra, and having no grasping at the self of dharmas in saṃsāra, does not see any saṃsāra in which to abide and does not undergo the suffering of saṃsāra; this is the endurance of the fundamentally unarisen nature. According to Vasubandhu's treatise, the two selves of persons and dharmas are fundamentally non-existent. Second, it clarifies that the Buddha's body is not produced by afflictions and karma, and therefore does not undergo the suffering of saṃsāra; this is the endurance of the unarisen regarding afflictions and suffering. Because of realizing tathatā, afflictions and suffering are extinguished. Third, it clarifies that the Buddha has no cause of abiding in saṃsāra by grasping at merit, and therefore has no fruit of saṃsāric suffering in which to abide; this is the naturally unarisen endurance. This is because it is produced from causes and is not spontaneous [or uncaused]. Although there are three meanings, the text has only two. First, it jointly clarifies that because the Buddha is selfless and unarisen, he does not undergo the suffering of saṃsāra. From 'Because bodhisattvas...' downward, it clarifies that because the Buddha has no cause for abiding in saṃsāra, he does not undergo the suffering of saṃsāra. Now it is said that the great merit of great giving is shown by comparison to be inferior to the merit of a bodhisattva's faith and understanding of selflessness and the unarisen. 'Faith' means believing that the Buddha is selfless and unarisen; 'understanding' means personally understanding selflessness and the unarisen. If the merit of that faith and understanding can surpass that great merit of great giving, how much more so for the Buddha, who fully realizes selflessness and the unarisen, whose merit and wisdom are equal to space—how could he instead undergo the suffering of saṃsāra? Next, the treatise instructs on the meaning of understanding selflessness, saying: because the Buddha penetrates the emptiness of the dharmas of saṃsāra and is free from the grasping at a self in saṃsāra, he does not see any saṃsāra in which to abide; hence it is called 'selfless'. Explaining the meaning of 'unarisen', it says: the Buddha's body is a manifestation, not produced by afflictions and karma; hence it is called 'unarisen'. Therefore it jointly concludes, calling him 'one who is selfless and unarisen'.