御注金剛般若波羅蜜經宣演 2.72

2.72

Sūtra: "Subhūti, what do you think? […] [did the Tathāgata attain any dharma of anuttarā samyak]saṃbodhi?"
Exposition: Below is the twelfth [topic], removing the obstacle of having no instruction, which is the sixteenth abiding: seeking instruction. Having already abided in the summit stage and contemplated the absence of the apprehended, when one is about to give rise to patience and the worldly supreme dharmas, there is then no apprehended; contemplating the absence of the apprehending and the single and dual certifications, one enters the stage of the true noble path of realization. If one lacks instruction, one cannot advance and accomplish it. Therefore, Dīpaṃkara is cited to reveal instruction: "When I abided on the eighth ground, I still encountered Dīpaṃkara to seek instruction and advance into higher stages; how much more so should one who still abides at the summit not seek instruction to aspire to the higher Dharma?" Not seeking instruction is jñeyāvaraṇa; this sūtra text is spoken in order to remove this obstacle. Above, in terms of correct practice, it was called seeking instruction; here, in terms of what is eliminated, it is removing the lack of instruction. Mentioning the capable and the object alternately does not conflict. That treatise resolves the twelfth doubt regarding the bodhisattva's cultivation of causes. The treatise says: "Here there is a doubt: if there are no bodhisattvas, how did Śākyamuni Tathāgata practice the bodhisattva path under Dīpaṃkara Buddha? To sever this doubt, since the immediately preceding text states that in reality there is no dharma that gives rise to the bodhi mind, if in reality there is no bodhisattva, how did he cultivate causal practices under Dīpaṃkara Tathāgata in the past? It clarifies that under Dīpaṃkara there was also no dharma, thereby answering this doubt." This treatise urges one to seek a person capable of instructing, in order to hope for instruction to induce the arising of superior wisdom. That treatise clarifies that regarding the dharma of instruction, not the slightest thing can be attained, in order to shatter the preceding doubt. Each relies on one meaning. The text is divided into three: first the question, next the reply, and last the Buddha's confirmation. This is the first: under that Buddha, in the true principle, was there perhaps any slight dharma as superior practice that was capable of realizing the Buddha's bodhi?