金剛般若經旨贊 2.115

2.115

Sūtra: “Subhūti, [...] is called ‘all dharmas.’”
Commentary: This establishes the ultimate truth. Because it was previously stated that tathatā pervades all dharmas, all dharmas are the Buddhadharma. Lest someone falsely grasp a subject-object discrimination of forms and other dharmas, taking them to be the Buddhadharma, the text now eliminates this by saying: “are not, etc.” When it is said that all are the Buddhadharma, it is because by realizing tathatā without attaining anything, one can see form and the like without discriminating; therefore, all are said to be the Buddhadharma. This is not the false arising of a mind with attainments that discriminates all things and calls them the Buddhadharma. If one is free from the mind of subject-object discrimination, then by contemplating the real right in form and contemplating form right in the real, all dharmas are called the Buddhadharma. Because at that time I received the Buddha's teaching and knew that all dharmas are the Buddhadharma, he bestowed the prediction upon me that I would become a Buddha. Therefore, all bodhisattvas also seek instruction, awaken to all Buddhadharmas, and swiftly attain the fruit of buddhahood. When Śākyamuni in the past also encountered various Buddhas, [...] why mention only Dīpaṅkara? It is because this sūtra takes signlessness as its fundamental principle. At the time of Dīpaṅkara Buddha, all directions realized the fruit of merit; after eight kalpas of practice, he entered the three asaṃkhyeya kalpas. For this reason, this passage mentions him specifically.