金剛般若經旨贊 1.104

1.104

經。佛告須菩提至有所得不　贊曰。次下第二離少聞障。十八之中。不離佛出時住處。斷其第六佛有說受疑。令修圓滿真多聞行。然諸菩薩。信行地中。既未親證應學多聞。然其多聞。總有二種。求外善友。數聞正法。內自思惟離所得相。要具二種。是真多聞。故涅槃云。聞涅槃經。不作字相。不作句相。若各偏住。非真多聞。是故花嚴及本事經。皆以偈頌。而為呵責。此二相即是四親近行。近善知識。聽聞正法。如理思惟。如法修行。由此便能薰出世種。常不離佛。近大涅槃。前雖令離我得之慢。若不能修二多聞行。由此便成少聞之障。由少聞故。便生疑念。若說無為無取無說。何故過去然燈佛所。釋迦有受燃燈有說。既有說受。寧說聖人由無為故。無取說耶。既由疑故。不修多聞。由此便成少聞之障。今欲斷彼疑執之心。故說過去然燈佛邊。雖住八地都無所得法。駛流中任運而轉。相用煩惱。都不現行。尚近然燈聽受正法。況信行地。諸小菩薩。不近善友。聞正法耶。然所聞法。本自無相。然燈雖說。無說無示。釋迦雖受。無聞無得。寧不思惟。而執文字。不如法修乃取相乎。返疑如來有於說受。既以二意而說。此文由是。論者各明一義。無著約其除障。名離少聞住處。天親就其遣疑。名斷佛有說受。文中有二。初問後答。此初也。我於往昔然燈佛所。於真實法。有所得耶。

Sūtra: The Buddha addressed Subhūti […] was there anything attained? / Commentary: Next below is the second [section], abandoning the obstacle of meager learning. Among the eighteen, this belongs to the abiding-place of not being separated from the times of the Buddha's arising; it severs the sixth doubt, that the Buddha had teaching and receiving, causing [the bodhisattva] to cultivate the practice of truly extensive learning that is complete. Now, in the stage of practice through faith, since bodhisattvas have not yet personally realized [the truth], they should train in extensive learning. Yet this extensive learning is of two kinds overall: externally seeking good friends and repeatedly listening to the correct Dharma, and internally reflecting for oneself so as to be free from the mark of anything to be attained. One must be endowed with both kinds for it to be true extensive learning. Therefore the Nirvāṇa [Sūtra] says: "Hearing the Nirvāṇa Sūtra, do not construct the marks of characters, and do not construct the marks of phrases." If one abides onesidedly in either, it is not true extensive learning. For this reason, both the Avataṃsaka and the Ityuktaka sūtras rebuke [such one-sidedness] in verse. These two aspects are precisely the four practices of intimate association: associating with good spiritual friends, listening to the correct Dharma, reflecting in accordance with principle, and practicing in accordance with the Dharma. Through these, one can fumigate the supramundane seeds, constantly not being separated from the Buddha and drawing near to great nirvāṇa. Although earlier [the sūtra] caused [bodhisattvas] to abandon the conceit of "I have attained," if they cannot cultivate the two practices of extensive learning, this will consequently become the obstacle of meager learning. Because of meager learning, they then give rise to doubtful thoughts: "If it is said that the unconditioned is without grasping and without speaking, why was it that in the past, in the presence of Dīpaṅkara Buddha, Śākya had reception and Dīpaṅkara had speaking? Since there were speaking and reception, how can one say that the noble ones, on account of the unconditioned, are without grasping and speaking?" Since, due to doubt, they do not cultivate extensive learning, this then becomes the obstacle of meager learning. Now, wishing to sever their minds of doubt and clinging, it is stated that in the past, beside Dīpaṅkara Buddha, although abiding on the eighth ground, there was completely no dharma attained; moving spontaneously within the swift current, marks, functional activities, and afflictions did not become active at all; yet he still drew near to Dīpaṅkara to listen to and receive the correct Dharma. How much less should the lesser bodhisattvas in the stage of practice through faith not draw near to good friends to hear the correct Dharma? Yet the Dharma that is heard is originally markless. Although Dīpaṅkara spoke, there was neither speaking nor showing; although Śākya received, there was neither hearing nor attaining. Why then not reflect, but cling to the written words, and instead of practicing in accordance with Dharma, grasp at marks? And turn around to doubt that the Tathāgata had speaking and reception? Since this passage was spoken with two intentions, the commentators each clarify one meaning: Asaṅga, in terms of eliminating the obstacle, calls it the abiding-place of abandoning meager learning; Vasubandhu, with regard to dispelling doubt, calls it severing [the doubt that] the Buddha had speaking and reception. Within the text there are two parts: first the question, and later the answer. This is the first: "In the past, in the presence of Dīpaṅkara Buddha, was there anything attained with respect to the real Dharma?"