金剛般若疏 4.9

4.9

「於意云何」下，第八章經論生起，　從上第二章經生。上第二章經云佛無菩提可得者，今云何有階級位行耶？如謂從十信至十住，從十住至十行，從十行至十迴向、十地等，既有進行階級，則佛果應有所得也。近文生者，相好論身業，無所說辨口業，今得菩提明意業。佛既無所說，應無所得；今實有所得，應實有所說也。問：初周中已明佛無所說、無得菩提，與今何異？答：前後兩會利鈍兩緣，此二義通貫十五章也。但今文與上有開合之別及來意不同。來意不同，上明釋迦是化佛，破實說之疑；今明不可言法身有說、不可言無說，破法身有說、法身無說之義疑。上明無得菩提，破實得之疑；今明無得，破舉因行階級證果實得疑也。又上云如來有所說耶？有菩提可得耶？此得說合論。今則開得說為二章經：前章經明無所說，此章明無所得也。文三：初、佛牒疑情反問善吉，次、善吉奉答明佛無少法得菩提。若有一豪之得則不得道，以畢竟無得爾乃得道耳。以得果實無一法可得，行因實無一行可行，無所得故始得果，無所行故乃是行因也。次佛述四義釋無上菩提，初即述以無所得故名無上也。二、以體悟法界平等義，故名無上菩提。以無我無人故得菩提者，第三義，彼菩提體無二種我，名無上也。上之二義就得門釋無上菩提；今就離門釋，謂菩提體有我人則非無上，以體無有我人故名無上菩提也。「修一切善法」者，上三門就果釋無上，此第四義就因門釋無上，以有無上方便修一切眾行滿足，故是無上；餘菩薩修因行不滿，故非無上也。「如來說善法則非善法」者，簡上修善法義，今明是無所得善法耳。得非是有所善法，故云「則非善法」。「是名善法」者，還結取無所得善法也。

From "What do you think?" onward, the origin in the commentary for the eighth section of the sūtra arises from the above second section of the sūtra. The above second section of the sūtra said that the Buddha has no bodhi to be attained; why now are there stages, ranks, and practices? For example, progressing from the ten faiths to the ten abodes, from the ten abodes to the ten practices, from the ten practices to the ten dedications, the ten bhūmis, and so forth: since there are stages of progressive practice, then the Buddha fruit should be something attained. Arising from the immediate context: the marks and signs discuss bodily karma, having nothing taught distinguishes vocal karma, and now attaining bodhi explains mental karma. Since the Buddha has nothing taught, he should have nothing attained; if he now truly has something attained, he should truly have something taught. Question: In the first cycle it was already clarified that the Buddha has nothing taught and no attainment of bodhi; what is the difference with the present? Answer: The two assemblies before and after concern the two capacities of sharp and dull; these two meanings run through all fifteen sections. However, between the present text and the above there is a difference in opening and combining, as well as a difference in purpose. Regarding the difference in purpose: above, it explained that Śākyamuni is a nirmāṇabuddha, refuting the doubt about real preaching; now, it explains that one cannot say the dharmakāya has preaching nor can one say it lacks preaching, refuting the doubt concerning the views that the dharmakāya has preaching or that the dharmakāya lacks preaching. Above, the non-attainment of bodhi refuted the doubt about real attainment; now, non-attainment refutes the doubt that cites the stages of causal practice to prove that the fruit is really attained. Furthermore, above it said: "Does the Tathāgata have anything taught? Is there bodhi to be attained?"—this treated attainment and preaching together. Now, attainment and preaching are opened into two sections of the sūtra: the preceding section of the sūtra clarifies having nothing taught, while this section clarifies having nothing attained. The text has three parts: first, the Buddha takes up the doubting disposition and questions Subhūti in return; second, Subhūti respectfully replies, explaining that the Buddha has not the least dharma through which bodhi is attained. If there were the attainment of a single fine hair, one would not attain the Way; only through ultimate non-attainment does one then attain the Way. Because in attaining the fruit there is truly not a single dharma that can be attained, and in practicing the cause there is truly not a single practice that can be practiced: because of non-apprehension one first attains the fruit, and because of having nothing to practice one indeed practices the cause. Next, the Buddha sets forth four meanings to explain unexcelled bodhi. The first explains that because of non-apprehension it is called unexcelled. Second, because of realizing the equality of the dharmadhātu, it is called unexcelled bodhi. Attaining bodhi because of no self and no person is the third meaning: the substance of that bodhi lacks the two kinds of self, and is called unexcelled. The above two meanings explain unexcelled bodhi in terms of the approach of attainment; the present explains it in terms of the approach of transcendence: that is, if the substance of bodhi had a self or a person, it would not be unexcelled; because its substance has no self or person, it is called unexcelled bodhi. "Cultivating all wholesome dharmas": the above three approaches explain unexcelled in terms of the fruit; this fourth meaning explains unexcelled in terms of the approach of the cause. Because of having unexcelled skillful means to cultivate all manifold practices to completion, it is unexcelled; other bodhisattvas do not cultivate causal practices to completion, and are therefore not unexcelled. "The Tathāgata speaks of wholesome dharmas as not wholesome dharmas": this qualifies the above meaning of cultivating wholesome dharmas, now explaining that they are merely wholesome dharmas of non-apprehension. Attainment is not an apprehended wholesome dharma; hence it says "are not wholesome dharmas." "Are called wholesome dharmas": this returns to conclude and grasp the wholesome dharmas of non-apprehension.