金剛般若經旨贊 1.94

1.94

Sūtra: What are called "buddhadharmas" are indeed not buddhadharmas. / Commentary: This now further explains [the point], resolving an external objection. Why is it that the buddhadharmas are produced from the sūtra? If that were so, a sūtra should have to be preached first; but since neither prior buddhas nor later buddhas would yet have existed, who would preach this sūtra? How then can one say that buddhas are produced from the sūtra? For this reason, other sūtras originally contained "Why is that?" to make explicit the resolution of this objection; hence this passage appears here, while concurrently explaining the reason why buddhas are produced. When it says "buddhadharmas," this refers to the three bodies of a buddha: the retribution and transformation [bodies] are called "buddha," while the Dharma body is called "dharma." Being conventionally existent, they are provisionally called "buddhadharmas"; yet with respect to true emptiness, there are no buddhadharmas. Since these ultimate and conventional [truths] are non-different in their essential nature—empty yet not empty, existent yet not existent—because they are empty yet not empty, they are called "buddhadharmas"; because they are existent yet not existent, they are "indeed not buddhadharmas." Neither existent nor empty, that is the true buddhadharma. This principle is profound and marvelous; nature and characteristics ever abide. Only by realizing this principle can one attain buddhahood. Having attained buddhahood, all generate great compassion and, for those who have not yet awakened, preach in accordance with what they have realized. Both what is realized and what is preached can be termed "sūtra"; thus, both teaching and principle are spoken of as the essence of the sūtra. In terms of the principle-sūtra, the sūtra comes before and the buddha after; therefore, it is said that the buddha's teacher is what is called the Dharma, and that buddhas are produced from the sūtra, which is called "buddhadharma." In terms of the teaching-sūtra, the buddha comes before and the sūtra after; therefore, it is said that only when a buddha appears is the wheel of Dharma turned: the buddha is not produced from the sūtra, which is "indeed not buddhadharma." Since principle is beginningless, buddhas also have no beginning. The teaching preached on the basis of realization is likewise beginningless. Awakening to the principle by relying on the teaching, one also attains buddhahood. Teaching and principle corresponding with each other is also called "buddhadharma." Preached solely by buddhas and not shared with the two vehicles, to reveal this unshared meaning, it is "indeed not buddhadharma." Since both principle and teaching have been shown to be capable of producing [buddhas], it is said that all buddhas are produced from this sūtra. Because it can serve as the cause for that foremost Dharma, among merits this merit is supreme. Therefore, the latter half of the verse expresses this meaning, saying: