金剛般若論會釋 2.67

2.67

解印無能取中，此中問意，何故彼行不可說耶？由法身如來即真如故，如體清淨，無有垢染，如真金故，由此諸教多以真如喻真金，以性淨故。天親云，若無菩提，即無諸佛如來。有如是謗，謂一向無諸佛，故說真如。彼意說言，既無能證行，所證菩提亦無；若無能證菩提體者，即無諸佛。今言諸佛以真如為性，真如既無能取之性，故能證行亦無自性，菩提亦爾，非無菩提。又菩提者，所證覺覺義，既教授他，所取無故，能取亦無。菩提能取既無，應無諸佛，諸佛但以真如為性，真如既無能取，說諸佛能取皆無實體，非無菩提所證覺性。天親解實真如義云，實者非顛倒義，此簡所執人、法二我，彼顛倒故。真如者，不異不變故，不異簡無漏有為，彼生滅故，此解如義；不變簡有漏有為，得對治道，便變易故，此解真義。但言真如，如論所說。

In explaining the confirmation that there is no grasper (grāhaka): here the intended question is, why is that practice ineffable? Because the Dharmakāya Tathāgata is none other than tathatā; since the essence of tathatā is pure and free of defilement, like pure gold, for this reason the teachings mostly use pure gold as an analogy for tathatā, because its nature is pure. Vasubandhu says: If there were no bodhi, there would be no Buddhas, Tathāgatas. There is such a slander, claiming that there are completely no Buddhas; therefore tathatā is spoken of. His meaning is: since there is no practice capable of realizing, the bodhi that is realized is also non-existent; if there were no essence capable of realizing bodhi, then there would be no Buddhas. Now it is stated that the Buddhas have tathatā as their nature; since tathatā is devoid of the nature of a grasper, the practice capable of realizing is also devoid of intrinsic nature, and bodhi is likewise—it is not that bodhi is non-existent. Furthermore, 'bodhi' means that which is realized, awakening to awakening; when instructing others, because the grasped (grāhya) does not exist, the grasper also does not exist. Since the grasper of bodhi does not exist, there should be no Buddhas; yet the Buddhas simply take tathatā as their nature. Since tathatā lacks a grasper, it is said that the grasper of the Buddhas is entirely without real substance, not that the nature of awakening realized as bodhi is non-existent. Vasubandhu explains the meaning of 'real tathatā,' saying: 'Real' means not inverted; this excludes the two grasped selves of person and phenomena, because those are inverted. 'Tathatā' means unvarying and unchanging: 'unvarying' excludes untainted conditioned phenomena, because they arise and cease—this explains the meaning of *tathā* ('thusness'); 'unchanging' excludes tainted conditioned phenomena, because when the antidote path is attained, they undergo transformation—this explains the meaning of *real*. It is simply called 'tathatā,' as the treatise explains.