御注金剛般若波羅蜜經宣演 2.133

2.133

經。如是如是至乃至無有少法可得　演曰。下答有二。初明菩提果無所得。二修一切善法。下明菩提道因無所得。初中復二。初法身果。後復次下明報身果。論云。彼復顯示菩提有二種因緣。謂阿耨多羅語故。三藐三佛陀語故。於中經言微塵許法不可得不可有者。此為阿耨多羅語故。此顯示菩提自相故。菩提解脫相故。演曰。二種因緣如次法報二菩提也。所言語者明法離言非上無上。約於別義言假安立故名為語。如言增語。此中二佛俱名菩提。菩提斷俱名菩提。說智及智處。皆名為般若。雖此二語通法報身。然隨相增各配其此文即是阿耨多羅語法身菩提。於中復三。初印次釋無得後結名。此初二也。乘前問詞無所得耶。故今印言如是如是。實無所得。釋文可知。此論云。彼中無微塵許法有體。是故亦無可得亦無所有。

Sūtra: So it is, so it is... even to there being not the slightest dharma that can be attained. Exposition: The answer below has two parts: first, explaining that the fruit of bodhi has nothing obtained; second, from "cultivating all wholesome dharmas" downward, explaining that the cause of the path of bodhi has nothing obtained. Within the first, there are again two: first, the fruit of the dharmakāya; later, from "Furthermore" downward, explaining the fruit of the saṃbhogakāya. The commentary says: "It further reveals that bodhi has two kinds of causes and conditions, namely by virtue of the word 'anuttara' and by virtue of the word 'samyaksambuddha.' Therein, the sūtra saying that even a dharma the size of a fine dust mote cannot be obtained and cannot exist is by virtue of the word 'anuttara.' This is because it reveals the intrinsic mark of bodhi, because bodhi has the mark of liberation." Exposition: The two kinds of causes and conditions are, in order, the two bodhis of dharma[kāya] and saṃbhoga[kāya]. As for the term "word," it clarifies that the Dharma is apart from words, neither superior nor unexcelled; it is designated metaphorically with respect to a distinct meaning, hence it is called a "word," like saying a "designation." Here, both Buddhas are named bodhi; bodhi and cessation are both named bodhi. Preaching wisdom and the locus of wisdom are both called prajñā. Although these two words apply to both dharmakāya and saṃbhogakāya, nevertheless, according to the prominence of the marks, each is assigned to its own. This text is the bodhi of the dharmakāya through the word "anuttara." Within it, there are again three: first, sealing; next, explaining the lack of attainment; later, concluding with the name. These are the first two. Taking up the previous phrasing of the question, "was nothing obtained?", it therefore now seals it, saying: "So it is, so it is; truly there is nothing obtained." The explanatory text is understandable. This treatise says: "Within that, there is not even a dharma the size of a fine dust mote that possesses substance; therefore, it is also neither attainable nor existent."