御注金剛般若波羅蜜經宣演 2.187

2.187

[Sūtra:] "Subhūti, if someone were to say… [he would] not understand the meaning of what I have spoken." / [Exposition:] Within the fulfillment of the mind, this is the sixth: purity of conduct and abiding. Undertaking the affairs of the conditioned—coming and going, walking and standing, supernormal powers, expedient means, and the preaching of the Dharma to transform sentient beings—this practice of superior wisdom is called "conduct"; securely dwelling in such [a state] is called "abiding." Furthermore, because it is free of all defilement, it is called "pure." Previously, the fifth mind generally clarified not abiding in saṃsāra or nirvāṇa, yet had not distinctly clarified the expedient functioning of transformation. This text arises now to clarify it. / Within this there are three [parts]: first, conduct and abiding in deportment; second, conduct and abiding with sovereignty in breaking down nāma-rūpa-kāya; third, untainted conduct and abiding. It clarifies that in accordance with stimulus and response, there appear to be coming and going. In the midst of coming and going, contemplating the nature without grasping accomplishes great supernormal powers; furthermore, toward preaching the Dharma and the phenomena of saṃsāra, there is no stained attachment. It is fully expounded now to cause all bodhisattvas to aspire to learn it; hence the sequence is like this. / As for the advent of the first text: because all bodhisattvas, seeking the activities of the Buddha-stage above—such as transforming sentient beings—suppose that the Tathāgata truly has coming and going and thus develop such practice, [the Buddha] now speaks for them of the reality of no coming or going to make them understand how to cultivate and learn; hence this text appears. / That treatise explains it to dispel the twenty-fifth doubt: that the transformation [body] has no enjoyment/use. The doubt says: "If the Tathāgatas do not receive that karmic retribution, how do bodhisattvas enjoy the merit [of sentient beings]?" The meaning of the doubt is: since it was stated that this merit has no retribution—no defiled retribution—how can [the Buddha] appear, disappear, come, and go across the worlds of the ten directions, manifesting a body and preaching the Dharma so that beings behold him and enjoy it? If so, the dharmakāya ought to have coming and going. This arises from not awakening to the transformation and being deluded about the real. / The text mentions "bodhisattva," meaning to speak of the Tathāgata named from the cause; the commentary says that "Buddha" speaks in terms of the fruit; otherwise, the question and answer would not correspond. / In resolving this doubt: that the transformation has coming and going does not prevent enjoyment/use; however, according to the ultimate principle, originally there is neither coming nor going. This treatise, having removed retribution, seeks above; that treatise dispels doubt and recognizes transformation, nor do they contradict each other. / The text is divided into three: first, citing the report to reveal the error; next, inquiring into the reason for the error; finally, explaining the source of the meaning. This is the first: first citing, then declaring the error. This treatise merely says: "Conduct" therein refers to coming and going; "abiding" refers to the remaining deportments. "The remaining deportments" subsumes the other three: namely, standing, sitting, and lying down. Other versions include "standing" (住), which is omitted here. The verse of that treatise says: