金剛般若波羅蜜經略疏 1.49

1.49

就第二文中有四句：一何以故，責離相所由。二答成離相義。所言離相者，有八重：一我相、二眾生相、三人相、四壽者相。此四有二義：若約正使即是聲聞障，此中二障並通我及我所；若約習氣則是菩薩障。若至下文亦有同異，應可準之。第五是有法相、六無法相、七有相、八無相。此四並是菩薩障。此義云何？解心初起，見有法相為所軌則，應分別妄；為離此相，故言無法相也。學者不了，即謂無法以為所軌。《論》云「呵此為空說，為離此妄故。」彼惡世時，菩薩具足持戒智慧故，能生信心名不空說，故文言亦非無法相也。學者不了，謂離所見有無法相，別有波羅蜜以為實相；為離此妄謂，故言無相也。學者不了，即謂離有無相外無有實相；為離此見，故文言亦非無相也。三何以故須菩提下，重責離八相所由。四是諸菩薩下，答須離所以。

Regarding the second passage, there are four sentences: 1. "Why is this?", which examines the reason for freedom from marks. 2. The reply establishing the meaning of freedom from marks. What is termed freedom from marks has eight levels: first, the notion of a self; second, the notion of a sentient being; third, the notion of a person; fourth, the notion of a life-span. These four have two meanings: if understood in terms of the primary afflictions, they are the śrāvaka's obstacles, wherein the two obstacles both pervade self and what belongs to self; if understood in terms of residual habituations, they are the bodhisattva's obstacles. If one comes to the text below there are also similarities and differences, which should be gauged accordingly. The fifth is the mark of a dharma; sixth, the mark of no-dharma; seventh, having marks; eighth, having no marks. These four are all bodhisattva obstacles. What does this mean? When the understanding mind first arises, seeing that there is the mark of a dharma as a standard rule, it must discriminate the false; to be free from this mark, it is therefore said that they "have no mark of a dharma." Learners fail to understand and immediately consider no-dharma to be the standard rule. The treatise says, "This is reproved as empty talk; it is in order to be free from this error." In that evil age, because bodhisattvas are endowed with precepts and wisdom, their ability to give rise to faithful mind is called not empty talk; hence the text says "nor do they have the mark of no-dharma." Learners fail to understand, thinking that apart from the marks of existence and nonexistence of dharmas that are seen, there is separately a pāramitā that is the true mark; to be free from this false conception, it is therefore said that they have "no marks." Learners fail to understand, immediately thinking that outside the marks of existence and nonexistence there is no true mark; to be free from this view, the text therefore says "nor do they have no-marks." 3. From "Why is this, Subhūti?" onward, reiterating the examination of the reason for being free from the eight marks. 4. From "these bodhisattvas..." onward, answering the reason why they must be free.