金剛般若經旨贊 1.75

1.75

經。須菩提至有所說法耶　贊曰。次下第二欲得智相至得法身住處。斷彼第三佛有得說疑。修無得說真智相行。前明欲得言說法身。以為證得法身之因。此明證得法身之果。然所證果。通福及智。皆因果位所證。法身智為福。依福田智起。是故先辨智相法身。然智智性相理事雖殊。對福相故。總名智相。理智無至。是功德法。及依止故。皆名法身。言至得者。即證得義。是修行人。不證得故。得此身故。便得佛果。說法度生。希求此故。故言欲得智相至得法身。雖於俗諦有德有說。據勝義諦得說。皆無由達。勝義無得說故。方於俗諦。能有得說。然諸菩薩。未達勝義。執有得說。求智相身。既有執心。便生疑念。義如前說。不可以身相得見如來。如來非有為相者。何故釋迦。證得菩提。而名為佛。云何說法。以度群生。有得有說。非無為故。由執故迷智相之正行。由疑故不修智相之行因。今欲令得智相法身。故說佛身無得無說。既以此文。斷其疑執。是故兩論各明一義。無著約遣執而修正行。名欲得智相法身。天親就斷疑而修行因。名斷佛有得說。文分為二。初問後答。此初也。真實理中。可有少法是能證得有所說邪。

Sūtra: [The Buddha said,] "Subhūti, ... [does the Tathāgata] have any Dharma that he has expounded?"

Commentary: Next below is the second [abode], the abode of "attaining the dharmakāya by desiring to obtain the marks of wisdom," which severs the third doubt that "the Buddha has attainment and expounding," cultivating the practice of the marks of true wisdom devoid of attainment and expounding. Previously, it was explained that desiring to obtain the expounded dharmakāya is the cause for realizing and attaining the dharmakāya; here, it explains the fruit of realizing and attaining the dharmakāya. However, the realized fruit extends to both merit and wisdom, both being what is realized at the stage of fruition based on causes. The dharmakāya takes wisdom as merit, and wisdom arises in reliance on the field of merit; therefore, the dharmakāya of the marks of wisdom is distinguished first. However, although wisdom, the nature of wisdom, marks, principle, and phenomena are distinct, because they contrast with the marks of merit, they are collectively termed the "marks of wisdom." Since principle and wisdom have no arrival, and because they are dharmas of merit and that upon which [merit] relies, both are termed "dharmakāya." The word "attaining" (至得) means realization and attainment. Because practitioners have not yet realized and attained it, and because upon attaining this body they will attain the Buddha-fruit and expound the Dharma to deliver sentient beings, and because they aspire to this, it is called "attaining the dharmakāya by desiring to obtain the marks of wisdom." Although in conventional truth there is attainment and expounding, according to ultimate truth, attainment and expounding are both non-existent. Because one penetrates that in ultimate truth there is no attainment or expounding, only then in conventional truth can there be attainment and expounding. However, bodhisattvas who have not yet penetrated the ultimate truth grasp at there being attainment and expounding and seek the body of the marks of wisdom; having this clinging mind, doubt then arises. As stated earlier, one cannot perceive the Tathāgata by means of physical marks; if the Tathāgata is not a conditioned mark, why did Śākyamuni realize and attain bodhi and be called a Buddha? How could he expound the Dharma to deliver sentient beings? For having attainment and having expounding are not unconditioned. Due to clinging, they are deluded about the correct practice of the marks of wisdom; due to doubt, they do not cultivate the causal practice of the marks of wisdom. Now, desiring to cause them to attain the dharmakāya of the marks of wisdom, it is stated that the Buddha's body has neither attainment nor expounding. Since this text severs their doubts and clinging, the two treatises each elucidate one meaning: Asaṅga, in terms of relinquishing clinging to cultivate correct practice, calls it "desiring to obtain the dharmakāya of the marks of wisdom"; Vasubandhu, in terms of severing doubt to cultivate the causal practice, calls it "severing [the doubt that] the Buddha has attainment and expounding." The text has two parts: first the question, and later the answer. This is the first. In the true principle, could there be the slightest dharma that can be realized and attained or that is expounded?