御注金剛般若波羅蜜經宣演 2.85

2.85

Sūtra: "Subhūti, what are called [all phenomena...] are called all phenomena." Exposition: Sixth, establishing the supreme truth (paramārtha). The treatise says: "Furthermore, because the phenomenal substance of all those phenomena is unestablished, this is the establishment of the supreme truth." Previously, it was said that all are the Buddha-Dharma and tathatā pervades them; fearing that one might preserve the view that the substance of all phenomena really exists, it now dispels it: their substance is unestablished, demolishing marks to realize the real and establishing the supreme truth. "All phenomena" refers to conventional-truth phenomena. "Are not all phenomena" speaks from the ultimate: there are no phenomena of real substance. "Are called all phenomena" turns back to conclude with conventional truth. That treatise says: "Because in that locus the marks of form and so forth do not abide, those various phenomena of all forms and so forth are non-dharmas. These various phenomena being non-dharmas are precisely the Dharma of phenomena, because devoid of the marks of those dharmas, they constantly do not abide in or maintain those marks of dharmas." Exposition: In that locus of tathatā, there are no marks of form and so forth, so form and so forth are not permanent phenomena. This interprets "are not all phenomena." The statement "these various phenomena being non-dharmas are precisely the Dharma of phenomena" interprets "are called all phenomena." Because these various phenomena are not permanent phenomena, this reveals tathatā, which is the permanent Dharma of all phenomena. Other editions repeat "all phenomena" twice: one refers to all phenomena falsely grasped in the world; the other refers to all phenomena realized by the Tathāgata. Above, following this treatise, seeking instruction was illuminated: explaining the practice of the eighth bhūmi and that within the Buddha-fruit bodhi is without attainment; tathatā is free of marks, blocking grasps of increase and decrease, with nothing capable of being attained or to be attained; causing one, from the summit (mūrdhan) stage, to cultivate the signless contemplation, bringing forth forbearance (kṣānti) and supreme worldly phenomena (laukikāgradharma), jointly confirming the two types of emptiness and advancing toward the vision path (darśanamārga) wisdom. If we follow that treatise's explanation of severing doubts through Dharma exposition: what is the distinction among the three places earlier and later where Dīpaṃkara Buddha is mentioned? And why is only Dīpaṃkara mentioned and no other Buddhas? Answering the first question according to the exposition of this treatise: the first mention of Dīpaṃkara is in the dwelling of not being separated from the Buddha's appearance in the world, abandoning the hindrance of hearing little, spoken for persons of the second dedication (pariṇāmanā); the next mention of Dīpaṃkara is in the dwelling of abandoning the taste of quietude, eliminating the hindrance of incomplete wisdom, spoken for bodhisattvas of the heat (uṣmagata) stage; the present mention of Dīpaṃkara is in the dwelling of seeking instruction, eliminating the hindrance of not seeking instruction, spoken for bodhisattvas of the summit stage. If we follow that treatise: the first is within severing the fifth doubt regarding the Buddha having spoken and received [Dharma], where the Buddha, regarding Dīpaṃkara's words, did not grasp the wisdom of factual reality, and by this real meaning constituted that non-grasping speech; the second is within the tenth doubt regarding realizing suchness versus not realizing, where he was further able to swiftly realize the Dharma, measuring its superior merit; again, in the twelfth doubt regarding the bodhisattva's cultivation of causes, the doubt is severed through Dharma exposition, because the prophecy given later and the practice under Dīpaṃkara are not superior, and are therefore different. Answering the latter question: this sūtra mostly speaks of the supreme truth of signlessness and non-arising. The Buddha, under Dīpaṃkara, effortlessly and continuously attained this path; spreading his hair and scattering flowers, he surpassed eight kalpas; covering the mud with his hair, the traces still exist now. Since it generates much faith, he only praised and spoke of this. Above, within the stage of practice through faith (adhimukticaryā-bhūmi), among the total of sixteen places and eight dwellings, four have been addressed: first, the embracing dwelling, which is generating the mind; second, pāramitā purification; third, the wish dwelling; fourth, the dwelling of abandoning hindrances, combining twelve kinds into the fourth. In terms of stages and bhūmis, there are generally three sections: the first, the embracing dwelling, is the stage of the ten abodes; next, the pāramitā and wish dwellings are the stage of the ten practices; the dwelling of abandoning hindrances is the stage of the ten dedications. Their operational characteristics and correspondences should be understood as before.