金剛般若論會釋 3.29

3.29

Below, the second section within 'endowment with mind' is titled by the treatise 'Awakening'; herein is clarified the meaning of the Buddha's attainment of unexcelled correct awakening. From here below in Vasubandhu's treatise is the fourth major section, refuting doubts, within which there are three sections; this is the first. The doubt states: 'If the Tathāgata did not attain a single phenomenon called anuttarā-samyak-saṃbodhi, how is it that, departing from progressively higher realizations, he step by step attains anuttarā-samyak-saṃbodhi?' This doubt arises from the preceding passage concerning the Tathāgata having in reality obtained no phenomenon in the past under Dīpaṅkara Buddha, or it arises from the passage on Dīpaṅkara's bestowal of the prophecy. Since there is not a single phenomenon to be obtained, that is indeed to depart from the realization of superior natures; how then can it be said that step by step he attains unexcelled bodhi? The sūtra text has three parts: first, the question; second, the answer; and third, the confirmation. Kumārajīva's version lacks the answering passage. The treatise text has two parts: first, identifying the name and assigning it to the sūtra; second, the actual explanation. Within the explanation there are three parts: first, explaining the words of the answer; second, explaining the confirmation. The question is briefly left unexplained; however, within the question there are also three intentions: relying on meaning, stating characteristics, and desire and aspiration. As for the intention of relying on meaning: this question is posed in order to break the bodhisattvas' grasping attachment to the Buddha's unexcelled correct awakening. In the Buddha's question, revealing the second intention—stating characteristics—means that this question explains the characteristics of the unexcelled correct, equal awakening of buddhas and bodhisattvas. As for the intention of desire and aspiration: it causes all bodhisattvas to arouse a mind of desire and aspiration toward the Buddha's unexcelled equal awakening. Subhūti's answer is also to establish the Buddha's unexcelled awakening as the ultimate truth; therefore, he first directly answers, 'No.' Next, saying 'World-Honoured One! There is no phenomenon [which the] Tathāgata…' explains the intent of 'No.' Therefore, the treatise explains that 'there is no phenomenon' is spoken to abandon the fault of the view of existence, saying that the Buddha does not attain bodhi by means of the slightest phenomenon; this not only reveals that the Buddha has abandoned the fault of the view of existence, but also causes those on the stage of the purified mind to abandon the fault of the view of existence. If there is absolutely no attainment, why does one not fall into the fault of the view of non-existence? If there were a view of non-existence and non-attainment, that would indeed also be a fault; but because afflictions mostly arise as [adherence to] existence, this is spoken exclusively, for the Buddha has abandoned both views of existence and non-existence. In explaining the confirmation: the sūtra text first confirms and then elucidates. From 'I, with respect to anuttarā…' downward is the elucidating text. Bodhisattva Vasubandhu's treatise states: / 'In that realm there is not the slightest phenomenon; / One knows bodhi is unexcelled. / The dharmadhātu neither increases nor decreases; / It is pure and equal in its intrinsic characteristic. / Possessing an unexcelled expedient, / And freed from tainted phenomena, / Therefore, what are not pure phenomena / Are precisely pure phenomena.' / Therein, using four meanings, he explains the sense in which the Buddha's bodhi is unexcelled: First, clarifying that in the Buddha's bodhi there is not another single phenomenon that can be obtained, so one knows that bodhi receives the name 'unexcelled'; these are the first two lines, which can be known to correspond to the sūtra. Second, from 'this phenomenon is equal' downward clarifies that the Buddha realizes the equal dharmadhātu without increase or decrease, and there is nothing superior to it, hence it is named 'unexcelled'; this is the third line. Third, from 'due to being without sentient beings' downward clarifies that the Buddha's dharmakāya is equal and without distinction, and furthermore, because the intrinsic nature of the selflessness of phenomena is real and has nothing higher, it is named 'unexcelled'; this is the fourth line. From 'all wholesome phenomena' downward clarifies that the Buddha's bodhi possesses unexcelled expedients to cultivate all wholesome roots, and for this reason is named 'unexcelled'; these are all declared to be unexcelled in contrast to the two vehicles.