金剛般若波羅蜜經略疏 1.92

1.92

「須菩提！如來說忍辱波羅蜜，即非忍辱波羅蜜。何以故？須菩提！如我昔為歌利王割截身體，我於爾時無我相、無眾生相、無人相、無壽者相，無相亦非無相。何以故？須菩提！我於往昔節節支解時，若有我相、眾生相、人相、壽者相，應生瞋恨。須菩提！又念過去於五百世作忍辱仙人，於爾所世無我相、無眾生相、無人相、無壽者相。是故須菩提！菩薩應離一切相發阿耨多羅三藐三菩提心。何以故？若心有住則為非住。不應住色生心，不應住聲香味觸法生心，應生無所住心。是故佛說菩薩心不住色布施。須菩提！菩薩為利益一切眾生應如是布施。」須菩提言：「世尊！一切眾生相即是非相。何以故？如來說一切眾生即非眾生。」「須菩提！如來是真語者、實語者、如語者、不異語者。須菩提！如來所得法、所說法，無實、無妄語。須菩提！譬如有人入闇則無所見。若菩薩心住於事而行布施，亦復如是。須菩提！譬如人有目，夜分已盡日光明照見種種色。若菩薩不住於事行於布施，亦復如是。」

"Subhūti, the kṣānti-pāramitā spoken of by the Tathāgata is indeed not a kṣānti-pāramitā. Why is this? Subhūti, in the past when my body was dismembered by King Kali, at that time I had no notion of a self, no notion of a sentient being, no notion of a person, and no notion of a life-span; I had no marks, nor was I without marks. Why is this? Subhūti, in the past when my limbs were severed piece by piece, if I had held a notion of a self, a notion of a sentient being, a notion of a person, or a notion of a life-span, I should have given rise to anger and hatred. Subhūti, I also recall that in the past, for five hundred lifetimes, I was an ascetic practicing patience. Throughout those lifetimes I had no notion of a self, no notion of a sentient being, no notion of a person, and no notion of a life-span. Therefore, Subhūti, a bodhisattva should depart from all marks and produce the mind of anuttarā samyaksaṃbodhi. Why is this? If the mind has an abode, then that is non-abiding. One should not produce a mind that abides in form, nor should one produce a mind that abides in sound, scent, taste, touch, or dharmas; one should produce a mind that does not abide anywhere. Therefore the Buddha says that a bodhisattva's mind should practice giving without abiding in form. Subhūti, a bodhisattva should give in this manner for the benefit of all sentient beings." Subhūti said: "World-Honored One, all notions of sentient beings are indeed non-marks. Why is this? The Tathāgata speaks of all sentient beings as being non-sentient beings." "Subhūti, the Tathāgata is one who speaks the true, one who speaks the real, one who speaks suchness, and one who does not speak otherwise. Subhūti, regarding the Dharma attained and taught by the Tathāgata, it is neither real nor false speech. Subhūti, it is just like a person who enters darkness and sees nothing. If a bodhisattva's mind abides in things and practices giving, it is also like this. Subhūti, it is just like a person with eyes who, when the night has ended and the sunlight shines brightly, sees various kinds of forms. If a bodhisattva does not abide in things and practices giving, it is also like this."