金剛般若經贊述 1.185

1.185

As for Asaṅga's intention, this section of the sūtra text is precisely the fourth: desiring to attain the dharmakāya. Therein, above, the explanation of attaining the verbal dharmakāya was completed; this second [part] clarifies the desire to attain the realised dharmakāya. Within this there are two: first, the sign of wisdom reaching the ādhāra of the attained dharmakāya, meaning that non-conceptual wisdom can accord with and attain the dharmakāya of tathatā, taking the sign of wisdom as its ādhāra; second, the sign of merit reaching the ādhāra of the attained dharmakāya; this explains the first. That is to say, previously desiring to attain the physical body, the Buddha said the physical body is illusory, teaching one to seek the dharmakāya; desiring to seek the dharmakāya, one first cultivates the wisdom of all truths, which is the dharmakāya of bodhi, hence called the sign of wisdom. Because of seeking the dharmakāya of the sign of wisdom, the Buddha questions him regarding the dharmakāya of tathatā, meaning that in external matters there is clinging that another can attain bodhi, and in accordance with the capacities of sentient beings there can be teaching the Dharma; whereas within the signless dharmakāya, fundamentally there is no bodhi of the wisdom body to be attained, nor any phenomenon to be taught; hence he questions him about this. Subhūti's answer is identical in meaning: understanding the Buddha's intent, he relies on the principle of tathatā, in which both are absent. That is, within the principle of tathatā it cannot be called either phenomenon or non-phenomenon, hence there is neither teaching nor grasping; for the listener on the outside, because it cannot be grasped according to the principle of tathatā, there is neither hearing nor attainment. Thus both teaching and listening are based on tathatā. The intent of Vasubandhu's explanation is that having realised tathatā, one does not speak of phenomena or non-phenomena; and listening free from deluded clinging, one does not grasp phenomena or non-phenomena. 'Phenomena' means grasping the person and phenomena as existent; 'non-phenomena' means rejecting the consummate nature as empty. The correlation of the text according to the five meanings, etc., is as shown in the treatise itself.