御注金剛般若波羅蜜經宣演 2.139

2.139

經。修一切善法至三菩提　演曰。下第二明菩提道。即因無所得。若依彼論下明報身方便修生。釋曰有二。初直明後料簡。此初也。一切善法六度萬行。若望法身能為了因。若望報身即為生因故。此論云顯示菩提道也。此明具修一切善法方證菩提。非如二乘少修善法故。貞觀能斷云一切善法無不現證一切善法無不妙覺。彼論唯約報身明方便修生。彼云又彼法有無上方便以一切善根滿。是故說阿耨菩提者。餘菩提善法不滿足。更有上方便。演曰。明佛報身。因無上故果成無上。又釋彼論唯明法身。頌初二句總標無上。下釋無上別有之義。一不增減。二淨平等。三無上因。由此六句三種義故得成無上。此釋為優。以彼長行初總釋云。示現非證法名為得阿耨菩提。後釋因中猶解無上。亦無分明。釋報身文故。唯法身於理為勝。若依此判如來答中大分有二。初總標無上。即當此論法身菩提三段文是。二別釋無上。後諸文是。於中有三。一不增減。二淨自相。三無上因。前二當體無上。後一由因無上果亦無上。隨應配頌文易可知。

Sūtra: “Practicing all wholesome dharmas […] [anuttarasamyak]saṃbodhi.”
Exposition: Second below, this clarifies the path to bodhi, which is the cause being without anything attained. If relying on that treatise, below it clarifies the saṃbhogakāya being produced through cultivation by expedient means. The explanation says there are two parts: first, clarifying directly; second, distinguishing and examining. This is the first. “All wholesome dharmas” refers to the six pāramitās and ten thousand practices. In relation to the dharmakāya, they can be revealing causes (vyaktikāraṇa); in relation to the saṃbhogakāya, they are producing causes (janmakāraṇa). Therefore, this treatise says: “It reveals the path to bodhi.” This clarifies that only by fully cultivating all wholesome dharmas does one realize bodhi, unlike the two vehicles who cultivate wholesome dharmas in a minor way. The Zhenguan translation of the Vajracchedikā says: “There is no wholesome dharma that is not directly realized, and no wholesome dharma that is not wondrously awakened to.” That treatise clarifies production through cultivation by expedient means solely in terms of the saṃbhogakāya. It says: “Furthermore, that dharma has an unsurpassed expedient means because all roots of goodness are complete; therefore it is called anuttarabodhi.” In other bodhis, wholesome dharmas are not completely fulfilled, and there are still superior expedient means. Exposition: This clarifies the Buddha's saṃbhogakāya: because the cause is unsurpassed, the fruit becomes unsurpassed. Another interpretation: that treatise clarifies only the dharmakāya. The first two lines of the verse generally indicate the unsurpassed; below, it explains the distinct meanings of being unsurpassed: first, non-increasing and non-decreasing; second, pure equality; third, the unsurpassed cause. Due to these six lines and three kinds of meanings, it comes to be unsurpassed. This interpretation is superior. Because that prose commentary first generally explains: “Manifesting the dharma of non-realization is called attaining anuttarabodhi”; later, in explaining the cause, it still interprets being unsurpassed, and there is also no clear text explaining the saṃbhogakāya; therefore, taking it solely as the dharmakāya is superior in principle. If judged according to this, the Tathāgata's reply broadly divides into two: first, generally indicating the unsurpassed, which corresponds to the three passages on dharmakāya-bodhi in this treatise; second, specifically explaining the unsurpassed, which is the subsequent texts. Within this, there are three: first, non-increasing and non-decreasing; second, purity of intrinsic nature; third, the unsurpassed cause. The former two are unsurpassed in their very substance; the latter one is that through the cause being unsurpassed, the fruit is also unsurpassed. Matching the verses accordingly can be easily known.