guṇamahātmyataś cāp mahākāyaḥ sa eva hi |
abhāvakāyabhāvāc ca akāyo ’sau nirucyate ||
此二偈示何義。畢竟遠離煩惱障智障。畢竟(c1)具足法身故。此復云何有二種義。一者遍一(2)切處。二者功徳大。是故名大身。偈言。功徳及(3)大體故。遍一切處者。眞如一切法不差別故。(4)偈言。非身即是身是故説非身故。如經世尊(5)如來説人身妙大。則非大身。是故如來説名(6)大身故。此説何義。非身者無有諸相。是名非(7)身大者。有眞如體。如是即名妙大身。如經是(8)名妙大身故
(9)經曰。佛言。須菩提。菩薩亦如是。若作是言。(10)我當滅度無量衆生則非菩薩。佛言。須菩提。(11)於意云何。頗有實法名爲菩薩。須菩提言。不(12)也世尊。實無有法名爲菩薩。是故佛説一切(13)法無我無衆生無人無壽者。須菩提。若菩(14)薩作是言。我莊嚴佛國土。是不名菩薩。何以(15)故。如來説莊嚴佛土。莊嚴佛土者。即非莊嚴。(16)是名莊嚴佛國土。須菩提。若菩薩通達無我(17)無我法者。如來説名眞是菩薩菩薩
(18)論曰。此中有疑。若無菩薩者。諸佛亦不成大(19)菩提。衆生亦不入大涅槃。亦無清淨佛國土。(20)若如是爲何義故。諸菩薩摩訶薩。發心欲令(21)衆生入涅槃。起心修行清淨佛國土。自下經(22)文爲斷此疑。云何斷疑。偈言
yon tan che ha ñid kyi phyir | de ñid sku ni che ba yin ||
med pa’i lus ni yod pas na | de ni med pa’i lus zes bya ||
43. Since it was then prophesied by Dīpaṃkara that I should have become a Buddha in the future, I then did not practise, at the time of Dīpaṃkara, the supreme practice (because if I had then acquired the illumination, no prophecy could have heen made concerning me. Moreover when a bodhisattva makes the vow to become a Buddha, then, if he thinks that there is no illumination, this implies that there are no Buddhas - and this is a wrong assumption of nonexistence. In order to avoid this erroneous assumption the sūtra states that the Buddha is the real absolute, bhūtatathatā , p. 37, l. 3, where bhūta means “not false” and tathatā that “it cannot become another or change”. If, on the contrary, one thinks that illumination is realised, this is a false statemont, vitatha p. 37, l. 7); in fact illumination is equal to the practice (in the sense that there is nothing which can he practised, just as there is no such dharma as illumination which can he realised; if illumination could he ohtained) in that case it would not he real, being something produced.
But is this not a complete negation of the possibilities of reaching perfect illumination? The sūtra replies: “what is realized by the Buddha is neither true nor false”, viz. na satyaṃ na mṛṣā p. 37, l. 13.
