御注金剛般若波羅蜜經宣演 2.195

2.195

釋意示彼義者。示彼前偈。於是法界處非一亦非異義故。彼諸佛如來。於真如法界中。非一處住。亦非異處位。為示此義故。演曰。微塵碎為末者。即是碎末為微塵。謂破麁色以作細塵。非謂折塵以成其末。塵不可折如何成。示此之喻意。總聚麁色以況真如。折為細塵以喻化相法身。一而喻總化身。多而比塵起化之。能要由障盡故云微塵碎為末。示現煩惱盡也。文言煩惱亦攝所知。新論云。應知諸佛世尊。於法界中煩惱障盡非一處性亦作異性。此問善現數量多不。

The commentary's intent: 'demonstrates that meaning' means demonstrating that meaning of the previous verse: 'in that realm of the dharmadhātu, [they are] neither one nor different.' Because those Buddhas, the Tathāgatas, in the dharmadhātu of tathatā, do not abide in one place, nor do they stay in different places; it is to demonstrate this meaning. / [Exposition:] 'Fine dust motes ground into powder' means grinding the powder to make fine dust motes; that is, breaking down coarse matter to make fine dust, not reducing dust to turn it into powder. A dust mote cannot be broken down—how could it be made [into powder]? Demonstrating this metaphor's intent: the collective gathering of coarse matter illustrates tathatā; breaking it down into fine dust motes illustrates the transformation marks of the dharmakāya. The one illustrates the totality of the transformation bodies; the many are compared to the dust. The capacity to initiate transformation requires the exhaustion of hindrances; hence it says: 'Fine dust motes ground into powder / demonstrate the exhaustion of defilements.' The word 'defilements' also subsumes the jñeyāvaraṇa. The New Treatise says: 'It should be known that for all Buddhas, the World-Honoured Ones, within the dharmadhātu, with the kleśāvaraṇa exhausted, they have neither a single-place nature nor a different nature.' This asks Subhūti whether the quantity is great or not.