金剛般若經旨贊 2.214

2.214

Sūtra: "Subhūti... the meaning of what I have said." Commentary: Next below is the sixth [practice], the purification of practicing and abiding with a pure mind, which gathers the supernormal powers and skillful means of practicing, abiding, and preaching the Dharma to convert sentient beings, generating the cycle of sublime conditioned deeds. This sublime practice of wisdom is called "practice"; resting securely in this way is called "abiding"; and because it is devoid of all defilements, it is also called "pure." Although the preceding text generally clarified unlocated quiescence and functioning, it did not distinctively clarify the functioning of skillful means. Now, in order to clarify this, the following passage arises. Within this there are three parts: first, the purification of the deportment of practicing and abiding; second, the purification of the sovereign practicing and abiding that breaks down the name-and-form body; third, the purification of undefiled practicing and abiding. In accordance with conditions, following resonance and response, there appears to be one who comes; contemplating words without clinging, one accomplishes great supernormal powers; in preaching the Dharma and so forth, one is without defiled attachment. Now these are fully stated to make their higher quest and the quest of what they learn follow such a sequence. First is the purification of the deportment of practicing and abiding, which corresponds to the twenty-sixth [doubt], the doubt that the transformation has no enjoyment, causing them to cultivate the purity of the Buddha-fruit. Through the various practices of deportment, as bodhisattvas seek the Buddha-ground above, because their clinging has not yet vanished concerning all the undertakings of converting sentient beings and so forth, they think that the Tathāgata truly has [the knowledge of] coming, and thus generate training in it. Because [...] is not stated, deluded about the truth, they conversely doubt that the Dharmakāya has the characteristic of [the knowledge of] coming, raising this doubt: "Since, as was said before, this merit has no retribution and lacks contaminated retribution, how can he appear and disappear, come and go in the worlds of the ten directions, manifesting a body and preaching the Dharma, causing sentient beings to gaze upon and enjoy it? Because there is coming and going, it is a contaminated fruit; how, moreover, could it be without suffering and affliction?" Because of clinging, although they seek, they do not accomplish it; because of doubt, they do not cultivate the cause of accomplishment. Now, wishing to sever their minds of doubt and clinging and cause them to delight in the sublime resonance and response, [the Buddha] says that there is truly no mark of coming or going. Asaṅga, in terms of eliminating clinging to seek above, calls it the purification of the deportment of practicing and abiding; Vasubandhu, with respect to severing doubt to understand the transformation, calls it severing the doubt that the transformation has no enjoyment. In the text below there are three parts: first, restating the clinging to reveal the error; second, inquiring into the reason for the error; third, explaining the source of the meaning. This is the first. First is the practice, and then the error. Here there should be the four deportments; the word "coming" refers to walking. Other texts have "abiding"; here the four deportments are omitted. Merely following resonance and response, the mind does not act intentionally, yet [deeds] are spontaneously accomplished. Whether transformation or truth, both lack coming and going. If one says that the four deportments truly exist, one should know that this person does not understand my intention. Therefore, discussing this meaning, the verse [in the treatise] says: