金剛般若波羅蜜經略疏 2.45

2.45

"Subhūti, suppose a good man or good woman were to take the motes of dust of a great trichiliocosm, and further crush that many dust-mote worlds into an asaṃkhyeya of motes of dust. Subhūti, what do you think? Would that collection of dust motes be numerous?" Subhūti said, "That collection of dust motes would be extremely numerous, World-Honored One. Why is this? If this collection of dust motes were real existents, the Buddha would not speak of a collection of dust motes. Why is this? What the Buddha speaks of as a collection of dust motes is not a collection of dust motes; therefore the Buddha speaks of a collection of dust motes. World-Honored One, what the Tathāgata speaks of as a great trichiliocosm is not a world; therefore the Buddha speaks of a great trichiliocosm. Why is this? If worlds were real existents, they would be an integrated composite (saṅghāta-lakṣaṇa). What the Tathāgata speaks of as an integrated composite is not an integrated composite; therefore the Buddha speaks of an integrated composite." The Buddha said, "Subhūti, an integrated composite is ineffable, yet ordinary persons grasp greedily at its affairs. Why is this? Subhūti, if a person were to say: 'The Buddha taught the view of a self, the view of a person, the view of a sentient being, and the view of a life-span'—Subhūti, what do you think? Would what that person said be correct speech?" Subhūti said, "No, World-Honored One. Why is this? World-Honored One, what the Tathāgata spoke of as the view of a self, the view of a person, the view of a sentient being, and the view of a life-span is not the view of a self, the view of a person, the view of a sentient being, and the view of a life-span; this is named the view of a self, the view of a person, the view of a sentient being, and the view of a life-span."