金剛般若論會釋 3.30

3.30

此論第二解經印述文中有二，謂菩提及菩提道，初、約果明佛菩提有無上義，即是所標菩提也；次、「一切善法」下，約因釋佛菩提有無上覺義，即是所標菩提道也。前中有二，謂二語別故，即此二語配釋法、報二身，如義應知。論文有二，初、標二種，次、配釋。初語中先牒指配，此顯示菩提自相故。下釋義，釋義中菩提自相故者，明佛得菩提時雖得諸法實相而不分別見有得，此解經中不可得菩提，自相不得故。解脫相故者，亦不見有菩提實體，此釋不可有也，離障解脫所有相體不可得故。彼中已下，重釋結也。什、魏二本皆總相云無有少法可得，唐及真諦本咸以無有為先，無得為後，若爾，即以菩提自相解無有，不見菩提自體有故，以解脫相釋無得，不見解脫是可得故。或有解云，無有者，雖得能得無上覺智，而不見有能覺知故；無得者，雖得所得之實相，亦不見有所得實相，配論應知，即是《大品經》說，無知亦無得也。此解意說，初語之中通能、所證，第二語中唯能證智。若據真諦本，先云無法如來所捨，明佛轉依，捨徵障時不見少法可捨，此顯菩提解脫相；後云無法如來所得，明佛得無上覺，於一切法得無礙知見，亦不見能得、所得，此顯佛無上覺相，故名菩提自相。下第二解三佛陀語，經名菩提，以通二乘及因果，故論名佛陀，唯在佛果。依論有三，初、言「是法平等」者，顯諸佛同有無上覺智平等，諸佛同有正覺智故。次、云「無有高下」者，顯示諸佛第一義中壽命等無高無下故，化身隨緣示有高下，諸佛實報同證一義成故，壽命、色身、神通、福報皆無高下，故名覺等。第三、「以無眾生」下，明法諸佛同無我、我所等生死不平等心，故名等覺，此論及魏本並漏無，餘皆有也。何故說二語者，一為簡二乘、菩薩，彼非無上故；二為破二乘疑執，彼疑如來菩提與已不異故，故《大論》云，二乘不名無上覺者，不得一切種智，有所不知故。以彼二乘法執未除故，見有所得，我我習未斷故，見有能得，由當起我生已盡等念。今明如來不同於彼，故佛菩提有無上語。

In this treatise's second part explaining the sūtra's confirmation text, there are two matters: bodhi and the path of bodhi. First, regarding the fruit, it clarifies the sense in which the Buddha's bodhi is unexcelled, which is the designated 'bodhi'. Next, from 'all wholesome phenomena' downward, regarding the cause, it explains the sense in which the Buddha's bodhi is unexcelled awakening, which is the designated 'path of bodhi'. In the former part there are two aspects, meaning there are two distinct statements; these two statements are matched and explained as the dharma- and saṃbhoga-kāyas, which should be understood according to their meaning. The treatise text has two parts: first, identifying the two kinds; second, matching and explaining them. In the first statement, it first takes up, points out, and matches: 'This reveals the intrinsic characteristic of bodhi.' Below it explains the meaning. In explaining the meaning, 'the intrinsic characteristic of bodhi' clarifies that when the Buddha attains bodhi, although he attains the true nature of all phenomena, he does not conceptualize seeing any attainment; this explains 'unobtainable bodhi' in the sūtra, because its intrinsic characteristic cannot be obtained. 'Due to the characteristic of liberation' means that he also does not see an actual entity of bodhi; this explains 'cannot exist,' because any characteristic or entity possessed by liberation free from hindrances cannot be obtained. From 'therein' downward is a re-explanation and conclusion. Kumārajīva's and Bodhiruci's versions both state generally that there is not the slightest phenomenon to be obtained; the Tang and Paramārtha versions both put 'non-existence' first and 'non-attainment' second. If so, then 'intrinsic characteristic of bodhi' explains 'non-existence', because the intrinsic entity of bodhi is not seen to exist; 'characteristic of liberation' explains 'non-attainment', because liberation is not seen as something obtainable. Alternatively, some explain: 'non-existence' means that although one attains the wisdom of unexcelled awakening that can attain, one does not see any knower that can awaken; 'non-attainment' means that although one attains the true nature that is attained, one does not see any true nature that is attained. Correlating this with the treatise should be known: this is what the Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra calls 'no knowing and also no attainment.' The intent of this explanation says: the first statement encompasses both the realizing and the realized, while the second statement is solely the realizing wisdom. If based on Paramārtha's version: it first says 'there is no phenomenon abandoned by the Tathāgata', clarifying the Buddha's transformation of the basis—when abandoning subtle hindrances, he does not see the slightest phenomenon to be abandoned, which reveals the characteristic of liberation of bodhi; next it says 'there is no phenomenon attained by the Tathāgata', clarifying that the Buddha attains unexcelled awakening, gaining unimpeded knowledge and vision regarding all phenomena, yet does not see an attainer or what is attained, which reveals the characteristic of the Buddha's unexcelled awakening, hence called 'the intrinsic characteristic of bodhi'. Below, the second part explains the three statements on the Buddha. The sūtra names it 'bodhi' because it is common to the two vehicles as well as cause and effect, whereas the treatise names it 'Buddha' because it resides solely in the fruit of Buddhahood. According to the treatise, there are three parts: First, saying 'this phenomenon is equal' reveals that all buddhas equally possess the unexcelled wisdom of awakening, because all buddhas equally have the wisdom of correct awakening. Next, saying 'without high or low' reveals that in the ultimate truth, the life spans and so forth of all buddhas have no high or low; nirmāṇakāyas display high and low according to conditions, but the true saṃbhogakāyas of all buddhas are accomplished by equally realizing the one reality, so their life spans, physical forms, supernormal powers, and merit-rewards are all without high or low, hence called 'equal awakening'. Third, from 'due to being without sentient beings' downward clarifies that all buddhas equally lack the unequal mind of saṃsāra, such as self and what belongs to self, hence called 'equal awakening'; this treatise and Bodhiruci's version both omit this, while the others all have it. Why are these two statements made? First, to distinguish them from the two vehicles and bodhisattvas, as theirs are not unexcelled; second, to destroy the doubts and graspings of the two vehicles, who suspect that the Tathāgata's bodhi is no different from their own. Therefore the Mahāprajñāpāramitopadeśa states: the two vehicles are not named unexcelled awakening because they have not attained the knowledge of all aspects and have things they do not know. Because those of the two vehicles have not yet eliminated the grasping at dharmas, they see something that is attained; because their habit-energy of self-grasping has not been severed, they see an attainer that can attain, due to which they will arouse thoughts such as 'my births are exhausted.' Now it is clarified that the Tathāgata is not like them, and therefore the Buddha's bodhi has the statement 'unexcelled'.