金剛般若論會釋 2.26

2.26

二破如義想中有二，初、配解初文離過，後、釋破實想執。實想之智證法離言，如言便執有實義者，非為實想，破聞前說生實執也。此論及《能斷》、真諦皆言實想，羅什、流支皆言實相，實相則經之所詮，實想乃能證真智，誦者有異。後釋重破實想執，即此實想非實想故，言非實等，破執著也。天親解云，此法門不同，此中有實相故，此釋前言佛說般若，非餘人般若之義，餘者非實相，除佛法，餘處無實相故。以彼處未曾有實相，未曾生信，佛所說處由有實相，實相便生。非佛說處，既無實想，實想便不生。若為此誦經，有想、相別，羅什既言，實相云何復可說生？應細尋云。

In the second point, refuting the ideation of literal meaning, there are two parts: first, matching and explaining the initial text to separate from faults; second, explaining the refutation of the attachment to ideations of real existence. The wisdom of real ideation realizes that dharmas are free from words; if according to words one immediately clings to real entities, that is not real ideation—this refutes giving rise to real attachment upon hearing what was previously said. This treatise, the Vajracchedikā, and Paramārtha all say 'real ideation' (shixiang), while Kumārajīva and Bodhiruci both say 'real mark' (shixiang). 'Real mark' is what is expressed by the scripture, while 'real ideation' is the real wisdom that is able to realize it; there are differences among reciters. Later, in explaining the repeated refutation of attachment to real ideation, because this real ideation is not real ideation, it says 'not real,' and so on, refuting clinging. Vasubandhu explains: This Dharma teaching is different because here there is the real mark; this explains the earlier statement that the Buddha spoke of prajñā, not the meaning of other people's prajñā. Other teachings do not possess the real mark, because outside the Buddha's Dharma, there is no real mark anywhere. Because in those places there has never been the real mark, faith has never arisen; where the Buddha speaks, because there is the real mark, the real mark immediately arises. Where it is not spoken by the Buddha, since there is no real ideation, real ideation does not arise. If one recites the scripture in this way, there is a distinction between 'ideation' (xiang) and 'mark' (xiang). Since Kumārajīva speaks of 'real mark', how could it be said to 'arise'? One should examine this carefully.