金剛般若經贊述 2.107

2.107

述曰，世親云，此第二、釋成，中有二，初、却顯，次、順成，此初也。謂若於燃燈所有法得菩提者，是則為有所得；有所得者，即謂所執有；所執有故，不契真如；不契真如，此為凡類，如何與我授記？但由心證真如，於我、法二塵都無所得；無所得故，名契會真；契會真故，二執都盡；執既盡故，得可成佛，所以燃燈與授記也，知我會真無所得故。

Commentary: Vasubandhu says that this is the second [part], the explanatory confirmation, within which there are two: first, demonstrating by negation, and next, confirming directly. This is the first. It means that if in the presence of Dīpaṅkara there were a phenomenon by which bodhi was attained, that would be having an attainment; having an attainment means that what is grasped exists; because what is grasped exists, one does not accord with tathatā; not according with tathatā, one would be an ordinary being—how could he confer a prediction upon me? It is only through the mind realizing tathatā, having no attainment whatsoever regarding the two realms of self and phenomena; because there is no attainment, it is called according with and joining with the real; because of according with and joining with the real, the two graspings are completely exhausted; grasping having been exhausted, one can attain buddhahood. For this reason Dīpaṅkara conferred the prediction, knowing that my joining with the real is without attainment.