金剛般若論會釋 3.30

3.30

In this treatise's second part explaining the sūtra's confirmation text, there are two matters: bodhi and the path of bodhi. First, regarding the fruit, it clarifies the sense in which the Buddha's bodhi is unexcelled, which is the designated 'bodhi'. Next, from 'all wholesome phenomena' downward, regarding the cause, it explains the sense in which the Buddha's bodhi is unexcelled awakening, which is the designated 'path of bodhi'. In the former part there are two aspects, meaning there are two distinct statements; these two statements are matched and explained as the dharma- and saṃbhoga-kāyas, which should be understood according to their meaning. The treatise text has two parts: first, identifying the two kinds; second, matching and explaining them. In the first statement, it first takes up, points out, and matches: 'This reveals the intrinsic characteristic of bodhi.' Below it explains the meaning. In explaining the meaning, 'the intrinsic characteristic of bodhi' clarifies that when the Buddha attains bodhi, although he attains the true nature of all phenomena, he does not conceptualize seeing any attainment; this explains 'unobtainable bodhi' in the sūtra, because its intrinsic characteristic cannot be obtained. 'Due to the characteristic of liberation' means that he also does not see an actual entity of bodhi; this explains 'cannot exist,' because any characteristic or entity possessed by liberation free from hindrances cannot be obtained. From 'therein' downward is a re-explanation and conclusion. Kumārajīva's and Bodhiruci's versions both state generally that there is not the slightest phenomenon to be obtained; the Tang and Paramārtha versions both put 'non-existence' first and 'non-attainment' second. If so, then 'intrinsic characteristic of bodhi' explains 'non-existence', because the intrinsic entity of bodhi is not seen to exist; 'characteristic of liberation' explains 'non-attainment', because liberation is not seen as something obtainable. Alternatively, some explain: 'non-existence' means that although one attains the wisdom of unexcelled awakening that can attain, one does not see any knower that can awaken; 'non-attainment' means that although one attains the true nature that is attained, one does not see any true nature that is attained. Correlating this with the treatise should be known: this is what the Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra calls 'no knowing and also no attainment.' The intent of this explanation says: the first statement encompasses both the realizing and the realized, while the second statement is solely the realizing wisdom. If based on Paramārtha's version: it first says 'there is no phenomenon abandoned by the Tathāgata', clarifying the Buddha's transformation of the basis—when abandoning subtle hindrances, he does not see the slightest phenomenon to be abandoned, which reveals the characteristic of liberation of bodhi; next it says 'there is no phenomenon attained by the Tathāgata', clarifying that the Buddha attains unexcelled awakening, gaining unimpeded knowledge and vision regarding all phenomena, yet does not see an attainer or what is attained, which reveals the characteristic of the Buddha's unexcelled awakening, hence called 'the intrinsic characteristic of bodhi'. Below, the second part explains the three statements on the Buddha. The sūtra names it 'bodhi' because it is common to the two vehicles as well as cause and effect, whereas the treatise names it 'Buddha' because it resides solely in the fruit of Buddhahood. According to the treatise, there are three parts: First, saying 'this phenomenon is equal' reveals that all buddhas equally possess the unexcelled wisdom of awakening, because all buddhas equally have the wisdom of correct awakening. Next, saying 'without high or low' reveals that in the ultimate truth, the life spans and so forth of all buddhas have no high or low; nirmāṇakāyas display high and low according to conditions, but the true saṃbhogakāyas of all buddhas are accomplished by equally realizing the one reality, so their life spans, physical forms, supernormal powers, and merit-rewards are all without high or low, hence called 'equal awakening'. Third, from 'due to being without sentient beings' downward clarifies that all buddhas equally lack the unequal mind of saṃsāra, such as self and what belongs to self, hence called 'equal awakening'; this treatise and Bodhiruci's version both omit this, while the others all have it. Why are these two statements made? First, to distinguish them from the two vehicles and bodhisattvas, as theirs are not unexcelled; second, to destroy the doubts and graspings of the two vehicles, who suspect that the Tathāgata's bodhi is no different from their own. Therefore the Mahāprajñāpāramitopadeśa states: the two vehicles are not named unexcelled awakening because they have not attained the knowledge of all aspects and have things they do not know. Because those of the two vehicles have not yet eliminated the grasping at dharmas, they see something that is attained; because their habit-energy of self-grasping has not been severed, they see an attainer that can attain, due to which they will arouse thoughts such as 'my births are exhausted.' Now it is clarified that the Tathāgata is not like them, and therefore the Buddha's bodhi has the statement 'unexcelled'.