金剛般若經旨贊 2.158

2.158

Sūtra: “Subhūti […] do not form this thought […]”

Praise: Next below, fifth, the explanation of the endowment of speech reveals the eighteenth doubt, [namely] the doubt that the Buddha has something that is taught. It causes one to cultivate the perfection of the Buddha-body's vocal karma. Previously, explaining the marks and minor marks was to seek the Buddha's bodily karma. The body is not in vain; it teaches the Dharma for the sake of sentient beings. Since one must seek the body apart from grasping for it to be fully endowed, one must also learn the teaching beyond verbal exposition for the teaching of the Dharma to become complete. If one grasps that there is a teaching and seeks endowment, then because there is something taught, there would be something not taught; how could one complete the Buddha's vocal karma? Because the Buddha teaches nothing, there is nothing he does not teach; therefore it is said that within a single spoken word, he expounds an ocean of boundless sūtras and the verbal expressions and dharmas of all sentient beings, expounding them completely without remainder in a single word; among all the sounds and voices of sentient beings, there are none that are not spoken by the Tathāgata. That which can subsume like this is called the endowment of speech. This is entirely because one comprehends that teaching is without teaching. Yet all bodhisattvas in states of distraction cannot accord with the truth that teaching is without teaching; they conversely doubt that the Tathāgata has a real teaching of the Dharma. Because they do not accord with the truth, although they learn, they are not fully endowed; because they harbor doubt, they do not contemplate the principle of non-teaching. Now, wishing to reveal their minds of doubt and grasping, and cause them to know non-teaching and seek endowment, [the Buddha] says that as for the one who teaches the Dharma, there is no dharma to be taught, and so forth. Asaṅga, in terms of causing one to accord with non-teaching and seek above, terms it “endowment of speech”; Vasubandhu, with respect to revealing the meaning and according with principle, terms it “revealing the doubt that the Buddha has something that is taught.” In the text below, there are five clauses of refutation, interrogation, explanation, and conclusion. These are the first two: if someone were to think that the Buddha, whether in the ultimate or the conventional, identical with or apart from suchness, has an understanding that something is taught, [the sūtra] then refutes it, saying: do not form the thought that the Tathāgata has anything taught.