金剛般若疏 4.9

4.9

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.