金剛般若論會釋 1.96

1.96

由此下文分之為二，初、明智相顯在佛位，後、明福相顯在因位。天親論云，「自此已下，為遮異疑」，前說如來非有為相，若爾，云何釋迦稱佛而得菩提，為生說法？說法是有相之徵，證覺非無相之術，即是此中欲得智相，如來既非有為之相，無得、無說，今勵已修，希有證說，證說智相，云何可得？生彼欣心，故名欲得智相身。智相身者有二，一、自利智即菩提，二、利他智即說法。菩提有二，一、能證道，此名為得，是能證得道諦體故；二、所證滅，此名菩提，是所證得滅諦體故。無有菩提，二證無相之體不成；既有說法，兩利有相初已顯。

From this, the text below is divided into two: first, clarifying the gnosis-mark to show it is at the Buddha stage; second, clarifying the merit-mark to show it is at the causal stage. Vasubandhu's treatise states: "From this point downwards, it is to ward off divergent doubts." Previously it was stated that the Tathāgata does not have conditioned marks. If so, why is Śākyamuni called a Buddha and attains bodhi, and expounds the Dharma for sentient beings? Expounding the Dharma is a manifestation of having marks, while realizing awakening is not a method of marklessness; this is precisely what is here meant by 'wishing to attain the gnosis-mark'. Since the Tathāgata does not have conditioned marks, having neither attainment nor exposition, now, in exerting oneself to cultivate, hoping to have realization and exposition, how can the realization and exposition of the gnosis-mark be attained? Giving rise to that aspiring mind is therefore called 'wishing to attain the body of gnosis-marks'. The body of gnosis-marks has two aspects: first, the wisdom of self-benefit, which is bodhi; second, the wisdom of benefiting others, which is expounding the Dharma. Bodhi has two aspects: first, the path that is capable of realizing, which is called attainment, because it is the substance of the truth of the path that is capable of realization and attainment; second, the cessation that is realized, which is called bodhi, because it is the substance of the truth of cessation that is realized and attained. Without bodhi, the entity of the marklessness of both realizations would not be established; since there is the expounding of the Dharma, both benefits with marks have initially already been revealed.