御注金剛般若波羅蜜經宣演 2.20

2.20

經。如來說至即非眾生　演曰。別釋所以。初法無我。後人無我。論云。由不能無眾生想。以此因緣故。眾生相違時即生疲乏。故顯示人無我法無我。此意既無實法及實眾生。何故於無妄生有想而行布施。又亦不應起相違想。而生疲乏故應不住而修布施。魏云。一切眾生相即是非相一切眾生即非眾生。梁隋唐周並初眾生想後但眾生。唯此本中初無眾生但言想即非相。彼論頌云。

Sūtra: "The Tathāgata says [...] are not sentient beings." / Exposition: This distinctively explains the reason. First [it explains] the selflessness of dharmas, and later the selflessness of persons. The treatise says: "Because one is unable to be free from the notion of sentient beings, through this cause and condition, when sentient beings are antagonistic, weariness and exhaustion arise. Therefore, [the sūtra] reveals the selflessness of persons and the selflessness of dharmas." The meaning here is: since there are neither real dharmas nor real sentient beings, why falsely give rise to a notion of existence regarding what is non-existent and practice giving? Furthermore, one also should not give rise to notions of antagonism and produce weariness; hence, one should practice giving without abiding. The Wei version says: "All marks of sentient beings are precisely non-marks; all sentient beings are precisely not sentient beings." The Liang, Sui, Tang, and Zhou versions all have "notion of sentient beings" first, followed simply by "sentient beings." Only in this version is there initially no "sentient beings," stating merely that "notions are precisely non-marks." The verse of that treatise says: