金剛般若論會釋 2.69

2.69

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.