金剛般若論會釋 2.14

2.14

In refuting the grasping at meaning according to literal words, first it concludes the preceding part that revealed the superiority and uniqueness of the Dharma, and then it re-generates the text below. It is divided into three: first, clarifying that all Buddhas together speak this prajñā, and it is not Śākyamuni Tathāgata alone who speaks this prajñā; one must not say, according to literal words, that because our Śākyamuni Buddha spoke prajñā, he alone spoke it. What is spoken alone cannot be esteemed, whereas what is spoken in common is worthy of reverence. Next, it clarifies that not only is prajñā spoken in common by all Buddhas and not spoken by one alone, but also there is no single Buddha-dharma that is spoken by Śākyamuni alone and not spoken in common by all Buddhas; this inversely clarifies that everything spoken by all other Buddhas is spoken in common by all Buddhas, not spoken by the single Buddha Śākyamuni alone. Therefore, Vasubandhu says: What is the meaning of this? Because there is no single dharma that is spoken exclusively by the Tathāgata and not spoken by other Buddhas. Furthermore, observing this treatise, refuting the grasping at literal words differs from that explanation: it is provisionally named 'Vajra Prajñā' as a nominal designation; when the Buddha speaks of prajñā, one must not generate realistic grasping according to literal words, hence it is said 'is not'. All other dharmas have nothing taught that can be taught, and are also like this. Because the preceding principle is superior, there is no concluding phrase 'is named prajñā'. In the latter explanation, there should be a concluding phrase; the Vajracchedikā version indeed has a concluding phrase, which can be interpreted broadly, and concludes afterwards by saying that this reveals its own-characteristic, comprehensively concluding that prajñā is not prajñā, and explaining the characteristic of equality. Establishing that there is nothing spoken forms the standard for all dharmas: nothing is spoken exclusively by Śākyamuni Tathāgata. Since it says 'is not', it refutes grasping at meaning according to literal words, and therefore this dharma-gate is the ultimate truth.