金剛般若經贊述 2.235

2.235

無著云，此是心具足中第二為正覺故，即謂能證、所證、觀照、實相也。故《解深密》云，「菩提菩提斷，俱名為菩提」；《大智度》云，「說智及智處，俱名為般若」也。謂此為令眾生斷除二障，得二菩提，而有此文，故言為正覺故也。於中文有其五，初、顯示阿耨多羅語，謂無上覺即是法身菩提也；次、已下顯示三藐三菩提，謂正覺即是報身菩提也；以無我人下，雙成上二。前中初、問，次、印，此初也。

Asaṅga says: this is the second within the perfection of mind, for the sake of right awakening; that is, the realiser, the realised, contemplative insight, and the true mark. Therefore the Saṃdhinirmocana says, "Bodhicitta and the abandonment of bodhi are both called bodhi"; the Da zhidu lun says, "Speaking of wisdom and the locus of wisdom, both are called prajñā." That is to say, this passage exists to cause sentient beings to sever the two hindrances and attain the two bodhis; hence it says 'for the sake of right awakening.' In the text there are five parts: first, revealing the phrase anuttarā, meaning unexcelled awakening, which is dharmakāya bodhi; next, from here on, revealing samyaksaṃbodhi, meaning right awakening, which is saṃbhogakāya bodhi; below 'because of no self, no person', both above are jointly established. In the former, first is the question, next the confirmation; this is the first.