金剛般若論會釋 1.94

1.94

「又言說法身義者」下，佛別答有義中，第二牒解法身要義分三，初、牒經，次、釋義，後、結成。「法尚應捨」者，初生實相緣教而生，依之漸修，便得證智，得證智已，捨先假解所緣之教，此所緣教，名之為法。如欲渡海，假栰而渡，度已捨；未生證智，假教而生解，得證智已，便捨教門，假解亦除，況乎教跡？得魚忘筌之喻，獲菟捨蹄之方，皆同此矣。法為順理之跡，證理尚須捨之，非法背真之行，未證理，先須棄，故言法尚應捨，何況非法？由此不應如言取法，又亦不應離教取非法。法尚應捨，實想生故，由依教法，實相得生，實想證真已，更不須教故，此教法證真尚捨，何況非法？非法之事，理不應留，教外別求，背真理故，理應除棄。天親解同《能斷經》文，「法尚應斷」，斷者除捨之義，名別義同。

From "Furthermore, regarding the meaning of the dharmakāya of verbal expression" downwards, within the Buddha's specific reply regarding existent meaning, the second section, citing and explaining the essential meaning of the dharmakāya, is divided into three: first, citing the sūtra; next, explaining the meaning; and finally, concluding. As for "even dharmas should be abandoned": when the true mark first arises, it arises depending on the teaching; practicing gradually in reliance upon it, one then attains the realized wisdom; having attained the realized wisdom, one abandons the teaching that was the object of the previous provisional understanding. This teaching that was the object is called 'dharma'. Just as when wishing to cross an ocean, one relies on a raft to cross, and having crossed, abandons it; before realized wisdom has arisen, one relies on the teaching to give rise to understanding, and having attained realized wisdom, one then abandons the door of teaching, and provisional understanding is also eliminated, not to mention the traces of the teaching. The metaphor of forgetting the fish trap once the fish is caught, and the method of leaving behind the snare once the hare is obtained, are both identical to this. A dharma is a trace that conforms to principle; in realizing principle, one must still abandon it. A non-dharma is a practice that runs contrary to reality; before realizing principle, one must first cast it aside; therefore it is said that even dharmas should be abandoned, how much more so non-dharmas? Because of this, one should not grasp phenomena according to words, and furthermore, one should not grasp non-phenomena apart from the teaching. Even dharmas should be abandoned because the notion of reality has arisen; since the true mark is able to arise relying on the teaching of the Dharma, once the notion of reality realizes truth, the teaching is no longer needed; therefore, even this teaching of the Dharma is abandoned upon realizing truth, how much more so non-dharmas? Matters of non-dharma, according to principle, should not be retained; seeking separately outside the teaching runs contrary to true principle, so according to principle they should be eliminated. Vasubandhu's explanation is identical with the text of the *Vajracchedikā-sūtra*: "Even dharmas should be severed." 'Severed' carries the meaning of eliminating and abandoning; the terms differ, but the meaning is the same.