梁朝傅大士頌金剛經 1.150

1.150

"Subhūti, what do you think? Did the Tathāgata have any dharma by which he attained anuttarā samyaksaṃbodhi in the presence of Dīpaṃkara Buddha?" "No, Bhagavat. As I understand the meaning of what the Buddha has said, in the presence of Dīpaṃkara Buddha the Buddha had no dharma by which he attained anuttarā samyaksaṃbodhi." The Buddha said: "So it is, so it is. Subhūti, there is in truth no dharma by which the Tathāgata attained anuttarā samyaksaṃbodhi. Subhūti, if there were a dharma by which the Tathāgata attained anuttarā samyaksaṃbodhi, Dīpaṃkara Buddha would not have bestowed the prophecy upon me, saying: 'In a future age you will become a buddha named Śākyamuni.' Because there is in truth no dharma by which anuttarā samyaksaṃbodhi is attained, Dīpaṃkara Buddha bestowed the prophecy upon me, making this statement: 'In a future age you will become a buddha named Śākyamuni.' Why is this? 'Tathāgata' means the suchness (tathatā) of all dharmas. If someone says that the Tathāgata attained anuttarā samyaksaṃbodhi, Subhūti, there is in truth no dharma by which the Buddha attained anuttarā samyaksaṃbodhi. Subhūti, the anuttarā samyaksaṃbodhi attained by the Tathāgata is, within this, neither real nor unreal. Therefore the Tathāgata says that all dharmas are Buddhadharma. Subhūti, what are called all dharmas are precisely not all dharmas; therefore they are named all dharmas. Subhūti, it is like a person whose body is tall and large." Subhūti said: "Bhagavat, what the Tathāgata speaks of as a person whose body is tall and large is precisely not a large body; therefore it is named a large body." "Subhūti, a bodhisattva is also like this: if he makes this statement, 'I will deliver immeasurable sentient beings,' then he is not called a bodhisattva. Why is this? Subhūti, there is in truth no dharma named bodhisattva. Therefore the Buddha says that all dharmas are without self, without person, without sentient being, and without soul. Subhūti, if a bodhisattva forms this thought, 'I will adorn the buddha-lands,' he is not called a bodhisattva. Why is this? What the Tathāgata speaks of as adorning buddha-lands is precisely non-adornment; therefore it is named adornment. Subhūti, if a bodhisattva thoroughly comprehends the dharma of non-self, the Tathāgata speaks of him as truly being a bodhisattva."