金剛經疏 1.2.4

1.2.4

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.