金剛般若經贊述 2.113

2.113

謂有疑曰：「若無菩薩，無人成佛，佛亦應無。」為破此疑，言有法佛。由眾生妄執故，以五蘊為身；智者了之速朽速壞，都無有實，唯有真理，常而復真，如故是常，不變異也；真故離妄，不顛倒也。此之真理，水火不能害，風賊不能壞，有佛無佛，其性恒然；若說不說，其義不改。但凡夫妄倒故，執身為身，不觀身理，淪溺長久；聖者正知，故不著於身，但觀真理，既能契悟，生死永消，妄覆都盡，理明顯故，名曰如來。以此即明不無佛也。

This refers to the doubt: 'If there are no bodhisattvas, no person becomes a Buddha, and the Buddha should also be nonexistent.' To demolish this doubt, it is stated that the dharma-Buddha exists. Because of the false graspings of sentient beings, they take the five aggregates as a body. The wise understand that it quickly rots and is quickly destroyed, having no reality whatsoever; only the true principle exists, permanent and true. Because it is tathatā, it is permanent and unchanging; because it is true, it is free from falsity and is not inverted. Water and fire cannot harm this true principle, nor can wind or thieves destroy it; whether there is a Buddha or no Buddha, its nature is ever so; whether spoken of or not spoken of, its meaning does not alter. Yet ordinary beings, because of false inversions, grasp the body as a body, not contemplating the principle of the body, and sink for a long time [in saṃsāra]. The noble ones have correct knowledge and so do not cling to the body; they only contemplate the true principle. Having been able to accord with and awaken [to it], saṃsāra is forever extinguished, the coverings of delusion are entirely exhausted, and the principle is clearly manifest; therefore, he is called the Tathāgata. By this it is clarified that the Buddha is not nonexistent.