金剛般若論會釋 2.69

2.69

釋妨難中有三，一、顯真如不妄以釋疑，次、顯攝一切法性即真如以釋疑，後、安立第一義。天親云，「有人謗言，『如來不得阿耨菩提』，為斷此疑」，故下經文起，此意說言，既無二取者，能取無故，無能證者；所取無故，無所證覺。今舉經意，非實故無二取，非妄故有覺證，論意以真如之中無實無妄，以為無二。云何不實？重顯前說，故如言說以得覺者不實；於正覺中，寄世間言說以顯得證，得證不虛。天親云，無實有為相故不實，真如理中無得、無證，有為相中當有得、證，真如無彼，故言不實；非有為相，即菩提相，故說不虛。文雖少別，義意大同。

In resolving the objection, there are three parts: first, revealing that tathatā is not false to resolve doubts; second, revealing that the nature encompassing all dharmas is tathatā to resolve doubts; and third, establishing the ultimate truth. Vasubandhu says: 'Someone slanders, saying, "The Tathāgata did not attain anuttarā bodhi." To sever this doubt,' the following sūtra text arises. This means: since there are neither grasped nor grasper, because the grasper is absent, there is no one capable of realizing; because the grasped is absent, there is no awakening realized. Now the sūtra's meaning is brought forth: because it is not real, there are no grasped and grasper; because it is not false, there is awakening and realization. The treatise's intention is that within tathatā, there is neither real nor false, which is taken as non-duality. How is it not real? It reiterates what was said earlier; therefore, to attain awakening according to verbal expressions is not real. Within correct awakening, relying on worldly verbal expressions reveals the attainment of realization, and this attainment of realization is not empty. Vasubandhu says: because there are no real conditioned characteristics, it is not real—in the principle of tathatā there is no attainment and no realization; within conditioned characteristics there would be attainment and realization, but tathatā is devoid of them, so it is said to be not real; being free of conditioned characteristics is itself the characteristic of bodhi, so it is said to be not false. Although the words differ slightly, the meaning is largely the same.