金剛經疏 1.2.4

1.2.4

以理正答　如來不應以具足諸相見　何以故徵。 徵敬也。 舉　如來說。 諸相具足。 即非具足。 是名諸相具足者。 文勢同前。 義准可知無勞廣釋。 上來諸文不同。 身相清淨了。 次下釋境。 清淨相中。 有兩三箇徵詰。 先舉初文。 舉　須菩提。 汝勿謂如來作念。 我當有所說法者。 遮彼所有。 佛無此念。 不應謂故　我當有所說法。 莫作是念者。 莫作謂如來作是念也　何以故。 徵其遮意。 從此以下。 徵遮意。 看舉　若人言如來有所說法。 即為謗佛。 不能解我所說故。 釋遮意也。 謗佛即有罪。 不解即無利。 已遮妄計。 須教實解。 解即有益。 無謗罪故　從此以下。 示現正義。 看舉　須菩提。 說法者無法可說。 是名說法者。 法不受教。 眾生受教。 佛為眾生。 隨根異說。 根有種種。 說亦如之。 上來諸文不同。 境界清淨了　次釋心行清淨。 文有四。 先舉初文。 舉。 須菩提。 白佛言世尊。 佛得阿耨多羅三藐三菩提。 為無所得邪者。 如來顯說中。 有四字句。 一印成二出體。 三立法。 四遮。 從此無印。 看舉如是如是者即也。 印敬也。 從此成。 看舉　須菩提。 我相阿耨多羅三藐三菩提。 乃至無有少法可得。 是名阿耨多羅三藐三菩提者。 成也。 不可以身得。 不可以心得。 從此出體看舉　復次須菩提。 是法平等。 無有高下。 是名阿耨多羅三藐三菩提者。 出體也。

Replying correctly according to principle: "'The Tathāgata should not be seen by means of the completeness of all marks.'" "Why is this?" is an interrogation. It is an interrogation out of reverence. To quote: "'The Tathāgata says that the completeness of all marks is not completeness; therefore it is called the completeness of all marks.'" The phrasing is the same as before; its meaning can be known by analogy, so there is no need for extensive explanation. The preceding various passages were different; the purity of physical marks is now concluded. Next below, the explanation of the characteristics of the purity of the sphere contains two or three interrogations. First, quoting the opening passage: To quote: "'Subhūti, do not say that the Tathāgata conceives the thought: "I shall have some Dharma to expound."'" This refutes what the other assumes; the Buddha has no such thought, so one should not say so. "'"I shall have some Dharma to expound"—do not form this thought'" means: do not think that the Tathāgata conceives this thought. "Why is this?" interrogates the intention behind this refutation. From here below, interrogating the intention behind the refutation. Look at the quotation: "'If someone says that the Tathāgata has expounded any Dharma, he slanders the Buddha, because he is unable to understand what I have said.'" This explains the intention behind the refutation. Slandering the Buddha brings sin; not understanding brings no benefit. Having refuted false imputations, one must teach true understanding; understanding brings benefit, because there is no sin of slander. From here below reveals the correct meaning. Look at the quotation: "'Subhūti, expounding the Dharma means that there is no Dharma to be expounded; therefore it is called expounding the Dharma.'" The Dharma does not receive teaching; sentient beings receive teaching. For the sake of sentient beings, the Buddha expounds differently according to their faculties. Faculties are manifold, and the expounding is likewise. The preceding passages were different; the purity of the sphere is now concluded. Next is the explanation of the purity of mental practice. The text has four parts. First, quoting the opening passage: To quote: "Subhūti addressed the Buddha, saying: 'Bhagavat, when the Buddha attained anuttarā-samyak-saṃbodhi, was it that there was nothing obtained?'" In the Tathāgata's explicit exposition there are four clauses: first, confirming; second, disclosing the essence; third, establishing the Dharma; fourth, refuting. From here, regarding confirmation, look at the quotation: "'Even so, even so'" is affirmation. It confirms out of reverence. From here, regarding establishment, look at the quotation: "'Subhūti, in anuttarā-samyak-saṃbodhi, even down to the slightest dharma, there is nothing that can be obtained; therefore it is called anuttarā-samyak-saṃbodhi.'" This is the establishment: it cannot be obtained through the body, nor can it be obtained through the mind. From here, disclosing the essence, look at the quotation: "'Furthermore, Subhūti, this Dharma is impartial, having neither high nor low; therefore it is called anuttarā-samyak-saṃbodhi.'" This discloses the essence.