[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [金剛般若經贊述](https://indike.org/pramana/in.bauddha.taisho.1700) › 1.170 # 金剛般若經贊述 1.170 金剛般若經贊述 1.170 - **Language:** Classical Chinese ### [1.170](https://indike.org/pramana/in.bauddha.taisho.1700.1.170) 述曰，此別釋也。謂若執法我為有，即亦著我、人；執圓成為無，亦著人、我。取是執義，雙無二執故即契中道，故云「無法相，亦無非法相」者，離二執也。故偈云，「一切空無物」者，人、法二我無也。「實有」者，二無我理體非無也。「不可說」者，不可以言說為有為無也。法性離言，故依言辭而說者，易知也。又云「若取法相，則為著我、人」等者，此義云何？「但有無明使，無現行麁煩惱，亦無我見故」者，解云，「但有無明使」者，謂無明住地，即是分別法執也。「無現行麁煩惱」者，謂無現行煩惱障也，但有種子隨逐故。此意云，由有法執現行故，煩惱障隨起也。 > The commentary says: This is the distinct explanation. It means that if one grasps the self of phenomena as existent, one also clings to a self and a person; if one grasps the perfected nature as non-existent, one also clings to a person and a self. "Grasping" means attachment; being free of both attachments accords with the Middle Way, hence saying "nor the mark of phenomena, nor the mark of non-phenomena" means departing from the two attachments. Thus the verse states: "'All are empty and without entities' refers to the absence of the two selves of persons and phenomena. 'Really existent' means that the substance of the principle of the two selflessnesses is not non-existent. 'Inexpressible' means that it cannot be verbally declared to be existent or non-existent." The nature of phenomena transcends words, so expressing it in reliance on words is easily understood. Furthermore, it says: "'If they grasp the mark of phenomena, they will cling to a self, a person,' and so forth—what is the meaning of this? 'There is only the latent bias of ignorance, no coarse active afflictions, nor the view of a self.'" In explanation: "There is only the latent bias of ignorance" refers to the ground of ignorance, which is the discriminative attachment to phenomena. "No coarse active afflictions" refers to the absence of the active affliction-barrier, because only the seeds accompany \[the mind\]. This means that because the active attachment to phenomena exists, the affliction-barrier arises accordingly. > — English (machine translation) (machine translation) - [Previous: 1.169](https://indike.org/pramana/in.bauddha.taisho.1700.1.169) - [Next: 1.171](https://indike.org/pramana/in.bauddha.taisho.1700.1.171) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1700.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1700~en-mt.1.170) — English, machine translation ## Linked texts (2) - [金剛般若經疏論纂要](https://indike.org/pramana/in.bauddha.taisho.1701.1.106) — Classical Chinese - [金剛般若波羅蜜經論](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.vajracchedika!vajracchedikaprajnaparamitasutrasastra*zh-bodhiruci.1.60) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1700.1.170](https://indike.org/pramana/in.bauddha.taisho.1700.1.170) · Pramāṇa