金剛般若論會釋 3.29

3.29

自下心具足中第二段，論名正覺，此中明佛得無上正覺義。世親論自下大文第四破疑，於中然有三段，此第一也。疑云：「若如來不得一法名阿耨多羅三藐三菩提者，云何離於上上證，轉轉得阿耨多羅三藐三菩提？」此則於前如來昔在然燈佛所於法實無所得文上以生疑在，或於然燈授記文之上此疑生也。既無一法可得，即是離其上性證法，云何復言轉轉得於無上菩提？經文有三，初、問，次、答，後、印述。什本闕無答文。論文有二，初、標名屬經，次、正釋。釋中有三，初、釋答詞，次、解印述。略不解問，然於問中亦有依義、說相、欲願三意。依義意者，此問為破菩薩取佛無上正覺執故。佛問顯第二說相意者，此問則是說佛菩薩無上正等覺相。欲願意者，令諸菩薩於佛無上等覺起欲願心。須菩提答亦是安立佛無上覺為第一義故，先直答言「不也」；次云「世尊！無有法如來」者，釋不也意。故論釋云，無有法者，為離有見過，說佛無少法得菩提；非但顯佛離有見過，亦令淨心地人離有見過。若一向無得，云何不墮無見過者，若無見無得，實亦是過，但為病多起有故，此偏說，佛離有無二種見故。解印述中，經文先印，後述。「我於阿耨」下，述文。世親菩薩論云，「彼處無少法，知菩提無上，法界不增減，淨平等自相。有無上方便，及離於漏法，是故非淨法，即是清淨法」。彼以四義釋佛菩提有無上義，一、明佛菩提更無一法可得，故知菩提得名無上，即初二句也，屬經可知。二、「是法平等」下，明佛證平等法界不增減，更無有上，故名無上，即第三句也。三、「以無眾生」下，明佛法身平等無差別故，又以法無我自體真實更無上上故名無上，第四句。「一切善法」下，明佛菩提有無上方便修一切善根，是故名無上，皆對二乘說為無上。

Below, the second section within 'endowment with mind' is titled by the treatise 'Awakening'; herein is clarified the meaning of the Buddha's attainment of unexcelled correct awakening. From here below in Vasubandhu's treatise is the fourth major section, refuting doubts, within which there are three sections; this is the first. The doubt states: 'If the Tathāgata did not attain a single phenomenon called anuttarā-samyak-saṃbodhi, how is it that, departing from progressively higher realizations, he step by step attains anuttarā-samyak-saṃbodhi?' This doubt arises from the preceding passage concerning the Tathāgata having in reality obtained no phenomenon in the past under Dīpaṅkara Buddha, or it arises from the passage on Dīpaṅkara's bestowal of the prophecy. Since there is not a single phenomenon to be obtained, that is indeed to depart from the realization of superior natures; how then can it be said that step by step he attains unexcelled bodhi? The sūtra text has three parts: first, the question; second, the answer; and third, the confirmation. Kumārajīva's version lacks the answering passage. The treatise text has two parts: first, identifying the name and assigning it to the sūtra; second, the actual explanation. Within the explanation there are three parts: first, explaining the words of the answer; second, explaining the confirmation. The question is briefly left unexplained; however, within the question there are also three intentions: relying on meaning, stating characteristics, and desire and aspiration. As for the intention of relying on meaning: this question is posed in order to break the bodhisattvas' grasping attachment to the Buddha's unexcelled correct awakening. In the Buddha's question, revealing the second intention—stating characteristics—means that this question explains the characteristics of the unexcelled correct, equal awakening of buddhas and bodhisattvas. As for the intention of desire and aspiration: it causes all bodhisattvas to arouse a mind of desire and aspiration toward the Buddha's unexcelled equal awakening. Subhūti's answer is also to establish the Buddha's unexcelled awakening as the ultimate truth; therefore, he first directly answers, 'No.' Next, saying 'World-Honoured One! There is no phenomenon [which the] Tathāgata…' explains the intent of 'No.' Therefore, the treatise explains that 'there is no phenomenon' is spoken to abandon the fault of the view of existence, saying that the Buddha does not attain bodhi by means of the slightest phenomenon; this not only reveals that the Buddha has abandoned the fault of the view of existence, but also causes those on the stage of the purified mind to abandon the fault of the view of existence. If there is absolutely no attainment, why does one not fall into the fault of the view of non-existence? If there were a view of non-existence and non-attainment, that would indeed also be a fault; but because afflictions mostly arise as [adherence to] existence, this is spoken exclusively, for the Buddha has abandoned both views of existence and non-existence. In explaining the confirmation: the sūtra text first confirms and then elucidates. From 'I, with respect to anuttarā…' downward is the elucidating text. Bodhisattva Vasubandhu's treatise states: / 'In that realm there is not the slightest phenomenon; / One knows bodhi is unexcelled. / The dharmadhātu neither increases nor decreases; / It is pure and equal in its intrinsic characteristic. / Possessing an unexcelled expedient, / And freed from tainted phenomena, / Therefore, what are not pure phenomena / Are precisely pure phenomena.' / Therein, using four meanings, he explains the sense in which the Buddha's bodhi is unexcelled: First, clarifying that in the Buddha's bodhi there is not another single phenomenon that can be obtained, so one knows that bodhi receives the name 'unexcelled'; these are the first two lines, which can be known to correspond to the sūtra. Second, from 'this phenomenon is equal' downward clarifies that the Buddha realizes the equal dharmadhātu without increase or decrease, and there is nothing superior to it, hence it is named 'unexcelled'; this is the third line. Third, from 'due to being without sentient beings' downward clarifies that the Buddha's dharmakāya is equal and without distinction, and furthermore, because the intrinsic nature of the selflessness of phenomena is real and has nothing higher, it is named 'unexcelled'; this is the fourth line. From 'all wholesome phenomena' downward clarifies that the Buddha's bodhi possesses unexcelled expedients to cultivate all wholesome roots, and for this reason is named 'unexcelled'; these are all declared to be unexcelled in contrast to the two vehicles.