金剛般若論會釋 3.27

3.27

Next below is the fifth [topic], named in the treatise "Endowment with Speech," revealing that what is spoken by the Buddha's vocal karma is complete, being the expounded Dharma. If so, how does it reveal the completeness of what the Buddha expounds? Just as the previously expounded physical body of marks and secondary marks can manifest the wondrous form of marks and secondary marks within formlessness, what is expounded by the Buddha's speech is also like this: within non-speaking, it can complete the expounding of Dharma. Therefore the treatise names it "Endowment with Speech." Now, on the Buddha stage, the Tathāgata's merits of the three karmas are collectively revealed: having known that the purity of vision and knowledge reveals the Tathāgata's mental karma, endowment with the physical body reveals bodily karma, endowment with speech reveals vocal karma, and endowment with mind reveals the manifold operations performed by the Tathāgata's mind, as fully revealed below. In Vasubandhu's treatise, the second subordinate doubt below states: "Since accomplishment of the physical body and marks is ungraspable, how does the Tathāgata expound the Dharma?" To sever this doubt, the verse says: / "As the Buddha is, so too is the Dharma; / The two distinctions of what is expounded / Are not apart from the dharmadhātu; / Expounding Dharma has no intrinsic mark." / This reveals that the two—the expounded Dharma and its meaning—cannot have their intrinsic marks found apart from the true dharmadhātu; this accords with the present treatise. The sūtra text has four parts: 1. question, 2. negation, 3. questioning and explaining the reason for the negation, 4. further questioning and explaining the reason why one does not understand the meaning of what the Buddha expounds. The treatise text has two parts, knowable based on the above; here it merely states that there is no Dharma that can be expounded, without explaining the reason. The eight-fascicle Laṅkāvatāra-sūtra says that not expounding the Dharma is based on two meanings: first, based on the Dharma realized internally by oneself, which is free from marks of linguistic conceptualization and names, I do not see a single dharma that can be expounded; second, based on the ancient noble path, I now speak only according to the old path of the ancient Buddhas, a path that exists constantly as when proceeding to the realization of the path, and beyond the ancient Buddhas' old path not a single word can be expounded. Therefore it says that there is no Dharma that can be expounded; this is called expounding the Dharma. Because of the two—Dharma and meaning—it repeats "expounding the Dharma"; in Kumārajīva's version, there is no repetition.