御注金剛般若波羅蜜經宣演 2.168

2.168

論云。初偈顯示如所不應見不可見。演曰。謂若求見法身而尋色聲。乃是所不應見。依彼色聲求見法身不可得。故論云。第二偈顯示如彼不應見及不見因緣。謂初分次分。演曰。後偈之中上二句為初分。如彼不應見。謂是彼前行偈之所不應見。法即法身是也。下二句為次分。即不見因緣。由以麁識不見細境。是為因緣。因緣者所以也。由此依論分之為三。一如所不應見不可見。二如彼不應見。三不見因緣。初中論云。云何不可見諸見世諦故。謂見色力聞說法聲。是見俗諦法身真諦故不得見。履謂遊履。即此行義。斷謂禪定。即此道義。依其事定見色聞聲之時。非緣於理故不見我真實法身。名之為邪。非同外道所有邪定。論云是人行邪靜者。定名為靜。以得禪者。說名寂靜者故。又復禪力思惟修故。於中思者意所攝。修者識所攝。言寂靜者。即說意及識。此意明依世間禪定以思量分別故。名之為意。了別麁境故。名之為識但依世俗見色聞聲不能見真。或可斷者即有漏觀。以有漏中定彊慧劣。此論云定理實有智故。秦魏梁本總名為道。周本名勤。隋名邪解脫。名別義同。彼論云不能見者。謂凡夫人即地前菩薩。小乘異生皆此所攝。言應觀佛法性。即導師法身者。此如彼不應見也。觀色聲心所不得見者即法身。是謂有問言。既色聲心不能見。我如何可見。是故此中令起真觀應觀法性。法性即真如。真如即是導師法身。何以故。以真如體眾德所依。即是出纏清淨法身故。佛真身不可相見故。論云以如為緣故出生諸佛淨身。此不可見。但應見法故。言法性非所識故。彼不能了者。此第三不見因緣也。論云。彼不應見。復何因緣故不可見。以彼法真如相故。非如言說而知。唯自證知故。不如言說者。非見實不能知故。演曰。以彼真如非是分別思量識之所了非言說。說唯內證知故。彼緣色等識不能解了。彼偈云。

The treatise says: "The first verse displays how what should not be seen cannot be seen." Commentary: This means that if one seeks to see the dharmakāya by pursuing form and sound, that is what should not be seen; seeking to see the dharmakāya based on those forms and sounds is impossible to attain. Therefore the treatise says: "The second verse displays how that should not be seen and the causes and conditions for not seeing it; that is, the first portion and the subsequent portion." Commentary: Within the latter verse, the upper two lines are the first portion, "how that should not be seen": that is, what should not be seen in the preceding verse of practice, namely the dharma, which is the dharmakāya. The lower two lines are the subsequent portion, namely the causes and conditions for not seeing. Because one cannot see the subtle realm with coarse consciousness, this constitutes the causes and conditions; "causes and conditions" means the reason. Therefore, relying on the treatise, it is divided into three: first, how what should not be seen cannot be seen; second, how that should not be seen; third, the causes and conditions for not seeing. Within the first, the treatise says: "Why cannot it be seen? Because all see worldly truth." This means that seeing the power of form and hearing the sound of preaching the Dharma is seeing conventional truth, whereas the dharmakāya is ultimate truth, and therefore it cannot be seen. "Treading" (lǚ) means traversing, which has the meaning of this practice. "Severance" (duàn) means meditative concentration, which has the meaning of this path. At the time of seeing form and hearing sound based on its phenomenal concentration, because one does not take the principle as objective support, one does not see my real dharmakāya; this is termed "wrong." It is not identical to the wrong concentrations possessed by non-Buddhists. When the treatise says "this person practices wrong stillness," concentration is called "stillness," because one who attains dhyāna is spoken of as "one who is tranquil." Furthermore, by the power of dhyāna, there is cultivation through reflection; within this, reflection is subsumed under mind (manas), and cultivation is subsumed under consciousness (vijñāna). Saying "stillness" refers to mind and consciousness. This intention clarifies that relying on worldly meditative concentration to deliberate and discriminate is termed "mind"; distinguishing coarse realms is termed "consciousness." Relying solely on the conventional to see form and hear sound, one cannot see the real. Alternatively, "severance" may refer to contaminated observation, because within what is contaminated, concentration is strong while wisdom is weak. This treatise says: "Concentration on principle truly has wisdom." The Qin, Wei, and Liang editions collectively term it "path"; the Zhou edition terms it "diligence"; the Sui terms it "wrong liberation." The names differ but the meaning is identical. When that treatise says "cannot see," it refers to ordinary persons, namely pre-ground bodhisattvas; Hīnayāna ordinary beings are all subsumed under this. As for saying "one should observe the dharmatā of the Buddha, for it is the Guide's dharmakāya," this is "how that should not be seen." What cannot be seen by the mind observing form and sound is the dharmakāya. This refers to someone asking: "Since the mind [observing] form and sound cannot see it, how can I be seen?" Therefore, here he causes one to give rise to true observation: one should observe dharmatā. Dharmatā is tathatā; tathatā is precisely the Guide's dharmakāya. Why? Because the essence of tathatā is the support of all virtues, which is precisely the immaculate dharmakāya freed from defilements. Because the Buddha's true body cannot be seen through marks, the treatise says: "Taking Suchness as condition, the pure bodies of all Buddhas are brought forth; this cannot be seen, but one should only see the Dharma." As for saying "the dharmatā cannot be cognized, therefore they cannot understand it," this is the third, the causes and conditions for not seeing. The treatise says: "Why again, by what causes and conditions, is that which should not be seen impossible to see? Because it is the mark of that dharma's tathatā, it is not known as spoken of in words, but is only known through personal realization." "Not as spoken of in words" means that not seeing the real, one cannot know it. Commentary: Because that tathatā is not something cognized by discriminative, deliberating consciousness, and is not spoken of in words, but is known solely through inner realization, that consciousness taking form and so forth as objective support cannot understand it. That verse says: