金剛般若論會釋 2.68

2.68

In explaining the worldly supreme dharma (laukikāgradharma), Vasubandhu says: 'bodhi and that practice', etc. What does this mean? If that bodhisattva practice is said to be real, this is false. This explains the sūtra's statement: 'If someone says the Tathāgata attained anuttarā bodhi, this person speaks falsely.' This speaks of the absence of a grasper: as such, the Tathāgata attained anuttarā bodhi. If someone says it was attained, this too is false; this speaks of the grasped bodhi also being non-existent. Both the grasped bodhi and the practice that is the grasper are not real entities. Through similar names and so forth, the non-existence of both graspers and grasped is stated, causing them to be doubly confirmed; after this single thought-moment, one immediately enters the path of seeing (darśanamārga). Here, as for the words, 'or saying, "At the place of Dīpaṃkara Tathāgata, he did not attain correct awakening regarding dharmas"' and so forth: this objection means, at the time of Dīpaṃkara Buddha, because his practice was not supreme, he did not attain correct awakening, so it can be said there was no grasper; but the Buddha in this life attained correct awakening by himself, so how could there be no practice capable of grasping realization? Now the Buddha says: not only is there no bodhisattva practice of realization as a grasper in this life, but there is also no real bodhi as the grasped; thus it reveals that both grasped and grasper are completely non-existent. Previously, in cultivating wisdom, during the initial heat (ūṣmagata) stage, one contemplates the absence of the grasped; hence this treatise says: 'Name and thing are mutual guests; their nature should be investigated.' Previously, distancing oneself from grasping, in the heat stage; next, in the summit (mūrdhan) stage, one repeatedly contemplates that the grasped does not exist, so the treatise says: 'Regarding both, one should also infer only measurement and only designation.' Those two stages are precisely within the four investigations (caturvidha-paryeṣaṇā); here, the lack of instruction is in endurance (kṣānti) and the worldly supreme dharma. The arising stage of lower endurance confirms the absence of the grasped; the arising stage of middle endurance contemplates the absence of the grasper; after upper endurance arises, it confirms the absence of the grasper; and the worldly supreme dharma doubly confirms both emptinesses. Therefore, the *Mahāyānasaṃgraha* also says: 'Real wisdom contemplates the absence of objects; there are only three conceptualizations. Because those are non-existent, these are non-existent; thus one enters the three natures.' The first two lines are at the lower endurance stage; the latter two lines are at the middle and upper endurance stages. The worldly supreme dharma is only a single moment; because its duration is brief, it is not mentioned. This sūtra contains it completely, and only by following Vasubandhu's treatise can the text truly be explained.