金剛般若經旨贊 2.120

2.120

Sūtra: “Subhūti, a bodhisattva [...] is not called a bodhisattva.”
Commentary: Next below, causing realization by abandoning pride reveals the thirteenth doubt. Because from the first ground one is freed from the pride of self-attainment and attains the two wisdoms, all the way to attaining buddhahood one can manifest the pure, wondrous, great dharma body. Desiring to cause bodhisattvas who have completed faithful practice to swiftly enter the path of realization and attain realization, he speaks of the long and large body, causing them to leave behind the mental signs of self-and-other and self-pride, and realize its essence. Yet because bodhisattvas are unable to abandon pride and realize the path, they conversely doubt: “If there is no self, then there is no bodhisattva; if there is no bodhisattva, there is also no Buddha. Though one crosses over sentient beings and adorns and purifies Buddha lands, if it is like this, why is it necessary to generate the resolve, practice the dharmas of practice, and seek the dharma body?” Due to pride, one lacks wisdom and does not realize the path; due to doubt, one has pride and does not tally with the real. Now, wishing to reveal that mind of doubt and pride, he speaks: one should, like a bodhisattva of pure mind, be free from affliction, inversion, and pride, and achieve the wondrous great body. Asaṅga, in terms of the grasping of pride as an obstruction, calls it “causing realization by abandoning pride.” Vasubandhu, in terms of eliminating the feeling of doubt, calls it “revealing the doubt that practicing buddhahood is not achieved.” Below, the text has four parts: announcing, querying, explaining, and concluding. This is the first. Because one necessarily does not pervade the tathatā dharmadhātu, one falsely conceives pride, thinking: “I cross over beings,” and so forth. Hearing it said that there are really no bodhisattvas, they conversely doubt: “Does practice achieve nothing at all?” If doubt and pride arise, how could practice be accomplished? Just as the Buddhas attain wisdom, abandon pride, and, being selfless and equal, achieve the long and large body, so that adorning lands and crossing over beings are naturally accomplished, so too should bodhisattvas, like the Buddhas, abandon pride, realize the real, and achieve a body that is long and large; therefore it says: “A bodhisattva is also like this.” If one thinks, “I shall cross over sentient beings,” because of cognizing a self, this is the inversion of self-pride; how could one attain the wisdom that encompasses gotra? Because of seeing sentient beings, one has false inversion regarding others; how could one attain the wisdom of the sameness nature? Since due to pride and the like one fails to attain wisdom, lacking the wondrous great body, how could one be called a bodhisattva? Therefore the verse in the commentary says: