金剛般若疏 4.11

4.11

From "Can the Tathāgata be contemplated by means of the thirty-two marks?" onward is the eleventh chapter of the sūtra. Above, three chapters have already appeared, each having its own meaning. As for why it appears again now: although the third chapter above refuted views of the Tathāgata's dharmakāya as possessing marks or lacking marks, being identical or different, and so forth, the crowd of ears and eyes mostly says that the thirty-two marks are the Buddha; thus a doubt arises yet again: because one cultivates the karma of the thirty-two marks and so forth, one attains the body of the thirty-two marks, and if there is the body of the thirty-two marks, there is the dharmakāya; hence we know that the dharmakāya must possess the major marks. To refute this doubt, this chapter appears. Furthermore, in the first cycle the major marks were explained twice, and in the second cycle the major marks are also explained twice; the faith of both assemblies must not be lost. In addition, closely connecting to the preceding chapter, it generally explained that the true Dharma is equal and without high or low; the next chapter explained that there are no sentient beings to be delivered, explicating the meaning of "no low." Now, realizing that the thirty-two marks are not the Buddha explicates the meaning of "no high." This chapter of the sūtra has five phrases in all: First, the Buddha cites the doubtful thought and asks; second, Subhūti replies while sharing the delusion; third, the Buddha adduces the wheel-turning king to refute it in parallel; fourth, Subhūti awakens and understands; fifth, the Buddha speaks a verse to reprove it. Question: The Guanfo sanmei jing says, "If one contemplates the Buddha's form and voice, heavy sins are entirely eradicated"; why does [the verse] here say that seeing form and hearing voice is practicing a heterodox path? Answer: If one attains the skillful means of prajñā, seeing form and hearing voice is also the Buddha, non-form and voice is also the Buddha, up to neither-form-nor-voice is also the Buddha. If one does not attain the skillful means of prajñā, none of the five phrases is the Buddha. Hence the verse contemplating prajñā says: "If a person sees prajñā, / that is attaining liberation; / if one does not see prajñā, / that is also attaining liberation. / If a person sees prajñā, / that is being in bondage; / if one does not see prajñā, / that is also being in bondage."