金剛般若經旨贊 2.105

2.105

經。須菩提至三菩提不　贊曰。次下第十二離無教授障。即第十六求教授住處。次第十二菩薩修因疑。令修勝進求教授行。前雖令離自取之障。依無二取住無住道。而諸菩薩謂為究竟不欲離此處求勝進。豈求教授觀上法取由自不能求教授故。返疑釋迦妄有所行。既其實理都無所得。無發趣人亦無菩薩。云何釋迦於然燈所布髮敬花而求教授。妄有所作何所益耶。既爾彼時應有所得。既由疑執不求教授。由此便是無教授障。將欲斷彼執疑之心故。舉昔於然燈佛惠求教授行。我於彼略得住八地。至無功用能無相修雖都無得當相。然燈以求教授進成上位。況信八地未得真住。不求教授觀上法耶。既顯疑執而說此文。是故兩論各明一義。無著約除其執名離不求教授障。天親就顯疑念名顯菩薩修因疑。文分為三問答即成此問也。於彼佛時真實理中頗有取證佛菩薩不。

Sūtra: "Subhūti, what do you think?... [did the Tathāgata attain from Dīpaṃkara Buddha any dharma of] anuttarā samyaksaṃbodhi?" / Commentary: Next below is the twelfth, abandoning the hindrance of having no instruction, which is the sixteenth resting place, seeking instruction; and the twelfth doubt, the bodhisattva's doubt regarding causal cultivation, causing them to cultivate superior progress and the practice of seeking instruction. Previously, although they were caused to abandon the hindrance of self-grasping and abide in the path of non-abiding based on the absence of twofold grasping, bodhisattvas thought it to be ultimate and did not wish to leave this stage to seek superior progress. How could they seek instruction to observe the superior dharma? Due to being unable to seek instruction themselves, they conversely doubted that Śākyamuni had engaged in errant practice: since in actual truth nothing whatsoever is attained, there is no person who sets out and no bodhisattva, how is it that Śākyamuni, at Dīpaṃkara's place, spread his hair, offered flowers, and sought instruction? What benefit was there in doing something errantly? If so, at that time there should have been something attained. Since, due to doubt and attachment, they do not seek instruction, this constitutes the hindrance of having no instruction. Wishing to sever their mind of attachment and doubt, he cites his past practice of seeking instruction under Dīpaṃkara Buddha. 'I there briefly attained abiding on the eighth ground, reaching effortless, signless cultivation; although there was entirely nothing to be attained, I faced Dīpaṃkara to seek instruction and advance to a higher stage. How much less should those on the ground of faith who have not yet attained true abiding fail to seek instruction to observe superior dharmas?' Since this text is spoken to reveal doubt and attachment, the two treatises each clarify one aspect: Asaṅga, in terms of eliminating their attachment, calls it abandoning the hindrance of not seeking instruction; Vasubandhu, with regard to revealing their doubtful thought, calls it revealing the bodhisattva's doubt regarding causal cultivation. The text is divided into three: question, answer, and confirmation; this is the question. At the time of that Buddha, in the true principle, was there anything grasped or realized by the Buddha as a bodhisattva or not?