金剛般若經旨贊 2.105

2.105

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?