金剛般若經贊述 1.191

1.191

述曰，此第三佛為校量之中，初、正校量，次、釋所以，此初也。「乃至四句偈」者，謂下至受、持四句也，謂領納在心名受，記令不忘稱持。「四句偈」者，謂明此宗義之處義圓足者，即為一句，如說廣大、第一、常心、不顛倒，此四心各為一句也。又如不住於事應行布施即為一句，如是准知。此經宗者謂無分別，破於分別為宗也。如言色、聲、香、味、觸等者，是集名，雖有多句，義非足故，終不成句也。如說不生亦不滅，不常亦不斷等，亦非句義也。謂由受、持、為他說故，能生智慧，證無相果，此福不空，唯此二種能趣菩提故。

The commentary states: In this third [part], wherein the Buddha makes the comparison, there is first the actual comparison, then the explanation of the reason; this is the first. "Even a four-line verse" means down to receiving and upholding four lines. Accepting it in mind is called 'receiving', and remembering it so as not to forget is termed 'upholding'. As for "four-line verse": where the meaning of this principal doctrine is clarified and the meaning is fully complete, that constitutes one line; for instance, the broad, supreme, constant, and non-inverted minds—each of these four minds constitutes one line. Again, as in 'not abiding in things one should practice dāna', that constitutes one line; one should understand the others by analogy. The principal doctrine of this sūtra is non-conceptualisation, having the demolition of conceptualisation as its doctrine. Expressions such as 'form, sound, smell, taste, touch, and so forth' are collections of nouns; although there are multiple lines, because the meaning is not complete, they ultimately do not constitute lines. Saying 'neither arising nor ceasing, neither permanent nor annihilated, and so forth' is likewise not the meaning of a line. Because by receiving, upholding, and teaching it to others, one can generate wisdom and realise the signless result; this merit is not empty, for only these two kinds can lead toward bodhi.