御注金剛般若波羅蜜經宣演 2.139

2.139

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.