御注金剛般若波羅蜜經宣演 2.140

2.140

Sūtra: “Subhūti, what are called wholesome dharmas […] are called wholesome dharmas.”
Exposition: Below is the distinguishing and examining. The Zhenguan text mentions both and negates a single one, then concludes with both. The Wei translation mentions both, negates a single one, and concludes with a single one. This [present text] is single in all three. Mentioning both refers to the two causes of merit and wisdom, and the two kinds of wisdom regarding phenomena and principle, dividing into two accordingly. Saying “are not wholesome dharmas” means that within the ultimate truth, there is no real dharma. “Are called wholesome dharmas” means that on the path of expedient means, they are provisionally posited through language so as to cause [beings] to realize and attain them. Therefore, the treatise says: “Because the ultimate truth is provisionally posited.” The three lines below in that treatise explain this sūtra text. The prose says: “The verse says: ‘and being free from defiled dharmas; therefore, those taints are not pure dharmas, because this is indeed the pure dharma.’” According to that explanation of the sūtra's “wholesome dharmas,” “wholesome dharmas” mentions both defiled and undefiled wholesome dharmas. “Are not wholesome dharmas” refers to not being defiled goodness. In relation to the unsurpassed fruit, those defiled dharmas cannot serve as causes, and therefore are not accepted here. Although they serve as distant conditions, they are not direct realizations. “Are called wholesome dharmas” concludes with untainted goodness. Therefore, the treatise says: “Because they are definitively undefiled wholesome dharmas.” The Zhenguan text concluding with both is because the two gates of merit and wisdom, phenomena and principle, are distinct. Here, based on being shared as wholesome, they are combined into one.