金剛般若論會釋 1.97

1.97

行者欣求智相，所以勵已勸修，聞證無相之身，疑生乖其欲得，破疑順其所欲，故有下經文起。分二，初、問，後、答。解問之中有二，一、依義，二、說相。菩提內證，而無外取，今既翻於能證正覺、所證菩提執外實有能取、所取，故所對治是為依義，由此內證，故無少法如來可說，可說、可證是所執故，能執、所執皆所對治。阿耨菩提是為說相，能得、所得至極真覺，皆此攝故，至後卷解為正覺中當具顯示。「無有定法者」下，解答文分三，初、解總答文是攝持，次、解初「何以故」是安立，後、解第二「何以故」下是顯現。初文有三，初、解文來意，初上坐善現說佛心故；次、顯欲願菩提是所證滅、得證道。《大智度論》云，說智及智處，皆名為般若；《解深密經》云，菩提菩提斷，俱名為菩提故，由世俗諦方便引接，說有俗諦，故說菩提；故《瑜伽》說，若勝義諦已立為諦，何須復說安立諦耶？為後證得之方便故，正與此同。若如佛言，勝義諦中，二俱非有，彼論復問，「若安立諦已立為諦，何須復說非安立諦耶？」若不爾者，已得世間第四靜慮應斷二執，不應後時二執還起，廣如彼說，正與此同。

The practitioner aspiringly seeks the gnosis-mark, which is why they exert themselves and encourage cultivation; hearing of the markless body of realization, doubts arise that run contrary to what they wish to attain; destroying doubts conforms to what they wish for, and therefore the subsequent sūtra text arises. It is divided into two: first, the question; second, the answer. Within the explanation of the question there are two aspects: first, the meaning of the basis; second, the mark of explanation. Bodhi is internally realized, with no external grasping; now, conversely, in regard to the capable-of-realizing correct awakening and the realized bodhi, one grasps an external, substantially existent grasper and grasped; therefore what is countered serves as the meaning of the basis. Because of this internal realization, there is not the slightest dharma that the Tathāgata can speak; what can be spoken and what can be realized are what is grasped, so both the capable grasper and the grasped object are what are countered. Anuttarā [samyak-saṃ]bodhi serves as the mark of explanation; because the capable-of-attaining and the attained utmost true awakening are both embraced by this, it will be fully demonstrated in the subsequent fascicle explaining 'becoming correctly awakened'. From "There is no fixed dharma" downwards, the text of the reply is divided into three: first, explaining that the general reply text is embracing; next, explaining that the first 'for what reason' is establishment; finally, explaining that below the second 'for what reason' is manifestation. The first passage has three parts: first, explaining the context of the text's occurrence, because initially the elder Subhūti spoke the Buddha's mind; next, showing that aspired bodhi is the cessation that is realized and the attained path of realization. The *Mahāprajñāpāramitopadeśa* (*Dazhidulun*) states: Expounding wisdom and the locus of wisdom are both called prajñā; the *Saṃdhinirmocana-sūtra* states: Bodhi and the abandonment of bodhi are both called bodhi; therefore, because of provisionally guiding through conventional truth, conventional truth is spoken of, and thus bodhi is spoken of; hence the *Yogācārabhūmi* states: If ultimate truth has already been established as a truth, why must established truth be spoken of again? Because it is an expedient means for subsequent realization and attainment, which is precisely identical to this. If, according to the Buddha's words, neither exists within ultimate truth, that treatise further asks: "If established truth has already been established as a truth, why must non-established truth be spoken of again?" If it were not so, having attained the fourth dhyāna of the worldly realm, one should have severed the two graspings, and the two graspings should not arise again at a later time; as extensively explained there, it is precisely identical to this.