御注金剛般若波羅蜜經宣演 2.77

2.77

釋云。此義云何。於燃燈佛時非第一菩薩行。何以故。我於彼時所修諸行無有一法得阿耨菩提。若我於彼佛所已證菩提。則後時諸佛不授我記。是故我於彼時行未成佛。演曰。意同此論。然釋中云。則後時諸佛不授我記者。譯家倒錯。應言則不與我授後時記故。新論頌云。授後時記故。燃燈行非勝。問。前言八地無所得故蒙佛授記。如何今言行非勝。上不得菩提。答。所望義別。前以八地得無生忍相續現前。無所得故而蒙授記。今據無生真實理中無勝上行。若實有者。何故當時不得菩提而蒙遠記。即是釋通前所疑問。以不得菩提故。明非第一菩薩行也。

The commentary says: "What does this mean? At the time of Dīpaṃkara Buddha, it was not the foremost bodhisattva practice. Why is this? Among all the practices I cultivated at that time, there was not a single dharma that attained anuttarā samyaksaṃbodhi. If I had already realized bodhi under that Buddha, then the buddhas of a later time would not have bestowed a prophecy on me. Therefore, through my practice at that time, I had not yet become a Buddha." Exposition: The meaning is the same as this treatise. However, where the commentary says, "then the buddhas of a later time would not have bestowed a prophecy on me," the translator made an error; it should say, "then he would not have bestowed upon me a prophecy for a later time." The verse in the new treatise says: "Because of receiving a prophecy for a later time, / the practice under Dīpaṃkara was not superior." Question: Earlier it was said that because nothing is attained on the eighth ground, one receives the Buddha's prophecy; how is it that now it is said that the practice was not superior and did not attain bodhi? Answer: The intended meanings are different. Earlier, it was because on the eighth ground the non-arising patience is attained and manifests continuously, and because nothing is attained, that one receives the prophecy. Now, it is based on the fact that in the true principle of non-arising, there is no superior practice; if it were truly existent, why did he not attain bodhi at that time, but instead received a prophecy for the distant future? This precisely resolves the question asked previously: because bodhi was not attained, it is clarified that it was not the foremost bodhisattva practice.