金剛般若經旨贊 1.100

1.100

經。世尊佛說至阿羅漢　贊曰。上舉四果。以明離慢。下顯善現引己為證。於中有四。一明佛印許。二表自無心。三却釋佛言。四順成前義。此初也。於中顯得二種功德。一不共有。無諍三昧。唯俱解脫。方能得故。二者共有。離欲羅漢。雖慧解脫。亦成就故。然諍與欲。皆煩惱名。於生貪勝故。偏舉欲。諍因惑起。舉果顯因。若得第四靜慮邊際勝定。觀他惑。諍令不得生。名無諍三昧。由得金剛喻定。斷諸惑盡。得無生果。更不受生。名離欲阿羅漢。善現既是利根無學。能得如是共不共德。而所得中行增於人。故我世尊。於諸經中。偏說須菩提得無諍三昧。及是離欲阿羅漢矣。

Sūtra: The World-Honoured One says that I [among men am foremost in attaining the samādhi of non-dispute, am the foremost arhat free from desire]... / Commentary: Above, the four fruits were cited to clarify departing from conceit; below, Subhūti is shown adducing himself as proof. In this there are four parts: first, clarifying the Buddha's endorsement; second, expressing his own lack of [conceited] mind; third, retroactively explaining the Buddha's words; fourth, sequentially establishing the preceding meaning. This is the first. In it, the attainment of two kinds of virtues is shown: first, the unshared, namely the samādhi of non-dispute, which can only be attained by those doubly liberated; second, the shared, namely being an arhat free from desire, which is accomplished even by those liberated by wisdom. Yet dispute and desire are both names for afflictions: because greed for birth is dominant, desire is singled out; dispute arises from delusion, so the fruit is mentioned to reveal the cause. If one attains the supreme absorption at the peak of the fourth dhyāna, observing others' afflictions and causing dispute not to arise, this is called the samādhi of non-dispute. By attaining the diamond-like samādhi, severing all afflictions completely, attaining the fruit of non-arising, and never again receiving birth, one is called an arhat free from desire. Since Subhūti is an adept of keen faculties beyond training, capable of attaining such shared and unshared virtues, and among what he has attained his practice surpasses others, our World-Honoured One, in various sūtras, particularly declared that Subhūti had attained the samādhi of non-dispute and was an arhat free from desire.