金剛般若經贊述 2.99

2.99

前中有三，初、佛問，次、善現答，後、佛成，此初問也。無著菩薩云，此第十六為求教授故，即離障住處中第十二為離無教授故也，謂前說實無有法名為菩薩者，於燃燈佛所何求耶？亦無言教而可求聞故，為離此障故有此文也。就此之中，文有其五。一者、為離無教授故，如經言「如來於燃燈佛所」等；二者、明菩提不可說，燃燈佛語不稱菩提，不如言故，如經言「若有法如來得」等；三者、釋諸法離言義，如經「如來者，即諸法如義」等；四者、有言釋迦於燃燈佛所不得菩提，後時自得正覺，為離此取故，如經「若有人言如來得菩提」等；五者、顯示真如不二故，如經「須菩提！如來所得」等。前中亦有三如世親科，此初問也。

Within the former there are three parts: first, the Buddha questions; second, Subhūti answers; third, the Buddha ratifies. This is the first question. Bodhisattva Asaṅga says that this is the sixteenth [topic], for seeking instruction; that is, within the ādhāra of leaving obstacles, it is the twelfth, for leaving the lack of instruction. That is, if it was previously said that in reality there is no dharma called a bodhisattva, what did he seek in the presence of Dīpaṃkara Buddha? There would also be no verbal teaching that could be sought or heard; to leave this obstacle, this text is present. Within this, the text has five parts: first, to leave the lack of instruction, as the sūtra says: 'the Tathāgata, in the presence of Dīpaṃkara Buddha,' and so forth; second, explaining that bodhi cannot be spoken of, and Dīpaṃkara Buddha's words did not correspond to bodhi, because it is not as words express, as the sūtra says: 'if there were a dharma that the Tathāgata attained,' and so forth; third, explaining the meaning of all dharmas being beyond words, as the sūtra says: '"Tathāgata" means the reality of all dharmas,' and so forth; fourth, there being those who say that Śākyamuni did not attain bodhi in the presence of Dīpaṃkara Buddha, but later attained proper enlightenment on his own—in order to leave this grasping, the sūtra says: 'if someone says the Tathāgata attained bodhi,' and so forth; fifth, revealing that tathatā is non-dual, as the sūtra says: 'Subhūti! That which is attained by the Tathāgata,' and so forth. In the former there are also three parts, matching Vasubandhu's division; this is the first question.