金剛般若經贊述 1.165

1.165

述曰，此第二明法相之中，初、明四法相，次、結成如筏喻。前中有二，初、明空、有相，次、明依言離言相。初中有二，初、總標，次、別釋之，此初也。此文闕略，故科有參差，若觀餘本不爾也。謂初、標四法相，次、別釋。釋中有二，初、云有法相即著我、人，有非法相亦著我、人者，即釋前不著空、有相；次、云不應取法，不應取非法者，釋前依言離言相也。今此標中但標空、有相，略無標依言離言相，釋中具有也。

The commentary says: In this second [part] clarifying the marks of phenomena, it first clarifies the four marks of phenomena, and next concludes with the raft analogy. The former contains two parts: first, clarifying the marks of emptiness and existence; second, clarifying the marks dependent on words and transcendent of words. In the first there are two: first, a general statement, and second, a distinct explanation; this is the first. This text is abbreviated, and so the categorization shows discrepancies; if one examines other recensions, it is not so. That is, it first states the four marks of phenomena, and next explains them distinctly. In the explanation there are two parts: first, stating that having the mark of phenomena is clinging to a self and a person, and having the mark of non-phenomena is also clinging to a self and a person, which explains the preceding non-clinging to the marks of emptiness and existence; next, stating that one should not grasp phenomena nor grasp non-phenomena, which explains the preceding marks dependent on words and transcendent of words. Now, in this statement here, it only states the marks of emptiness and existence, omitting the statement of the marks dependent on words and transcendent of words, but in the explanation they are fully present.