金剛般若波羅蜜經略疏 1.55

1.55

Regarding the first passage, there are broadly five parts: 1. generally addressing Subhūti to examine and determine the marks, which has two [aspects], as can be known; 2. from "Subhūti said" onward, replying to reveal the meaning, which has two, as can be known; 3. from "Why is this?" onward, question and answer manifesting reality, which has two, as can be known; 4. from "neither dharmas nor non-dharmas" onward, directly revealing their marks; 5. from "Why is this?" onward, using dharmas to fulfill persons and remove doubtful thoughts, which has two, as can be known. What is said in the text as 'neither dharmas nor non-dharmas' is spoken relying on the meaning of tathatā. 'Not dharmas' means that all dharmas have no ontological essence or marks; 'not non-dharmas' means that the self-nature of that tathatā is truly existent without marks. As for why the text states that there is no fixed dharma that the Tathāgata could expound, it is simply because whenever there is an exposition, it is that which expresses. Therefore the treatise says: 'The response and transformation are not the true Buddha, / Nor are they expounders of the Dharma. / Expounding the Dharma involves no dual grasping; / Non-expounding transcends the marks of words.' This verse reveals that the nirmāṇakāya does not realize anuttara-bodhi. The text's statement that there is no fixed dharma speaks on the basis of the nirmāṇakāya; that the expounded dharma cannot be grasped speaks relying on tathatā. As for why the text states that all noble persons are designated by unconditioned dharmas and not the Buddha alone, it is because it wishes to reveal that all possess suchness, so as to make them pure.